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Rreth kufijve dhe semantik\u00ebs s\u00eb balad\u00ebs: – \u201cBalada popullore\u201d, mbledhur e e p\u00ebrgatitur p\u00ebr botim nga Shefqet Hoxha<\/p>\n
Baladat e Lum\u00ebs, Hasit, Malziut dhe Fanit, nj\u00eb kontribut i shtuar p\u00ebr kultur\u00ebn komb\u00ebtare.<\/p>\n
Nga: Izet Duraku<\/p>\n
Pas botimit n\u00eb vitin 2005 t\u00eb librit \u201cBalada shqiptare\u201d nga Anton Papleka ku p\u00ebrfshihen rreth 350 balada t\u00eb klasifikuara n\u00eb 92 ndarje tematike, botimi i v\u00ebllimit \u201cBalada popullore\u201d, mbledhur e e p\u00ebrgatitur p\u00ebr botim nga Shefqet Hoxha, sh\u00ebnon ngjarjen m\u00eb t\u00eb r\u00ebnd\u00ebsishme p\u00ebr sa i p\u00ebrket botimit t\u00eb k\u00ebsaj gjinie t\u00eb poezis\u00eb popullore. Nd\u00ebrsa libri i Paplek\u00ebs p\u00ebrmban pasuri folklorike pothuajse nga t\u00eb gjitha trevat komb\u00ebtare, ky botim p\u00ebrq\u00ebndrohet vet\u00ebm n\u00eb pasurit\u00eb folkorike t\u00eb disa trevave t\u00eb caktuara. Megjithat\u00eb ky kufizim nuk ia pak\u00ebson vlerat, p\u00ebrkundrazi shfaq pasurin\u00eb dhe potencialin e jasht\u00ebzakonsh\u00ebm krijues edhe brenda nj\u00eb hap\u00ebsire relativisht t\u00eb ngusht\u00eb.
\nAutori Shefqet Hoxha \u00ebsht\u00eb d\u00ebshmuar her\u00ebt si mbledh\u00ebs, p\u00ebrzgjedh\u00ebs e koleksionues i vlerave folklorike dhe nj\u00ebkoh\u00ebsisht si studiues i tyre. P\u00ebrmes nj\u00eb kulture filologjike dhe njohjes s\u00eb thelluar t\u00eb p\u00ebrvoj\u00ebs s\u00eb m\u00ebhershme, ai ka d\u00ebshmuar gjithshtu prirjen p\u00ebr t\u00eb hetuar e zbuluar lasht\u00ebsin\u00eb e vlerave duke dalluar shtresimet kronologjike me ndarjet tematiko-gjinore. N\u00eb procesin e mbledhjes s\u00eb visarit kulturor, autori ia ka dal\u00eb ta p\u00ebrballoj\u00eb me profesionaliz\u00ebm dhe ekzigjenc\u00eb shkencore v\u00ebshtir\u00ebsin\u00eb e gjetjeve t\u00eb k\u00ebng\u00ebs popullore dhe t\u00eb shnd\u00ebrrimit n\u00eb tekst letrar nga forma gojore e qarkullimit folklorik duke e p\u00ebrcjell\u00eb me besnik\u00ebri dhe korrektes\u00eb deri tek lexuesi.
\nVlerat q\u00eb p\u00ebrmbledh v\u00ebllimi \u201cBalada popullore\u201d u mblodh\u00ebn n\u00eb koh\u00ebn e duhur, kur bart\u00ebsit e k\u00ebtyre vlerave edhe si interpretues, kishin ende publikun e tyre q\u00eb i pranonte, i ndiqte dhe i admironte. Nj\u00eb pjes\u00eb baladash ishin pjes\u00eb e repertorit t\u00eb riteve dhe ceremonive familjare. Ende ruheshin edhe kremtet e p\u00ebrbashk\u00ebta tradicionale, ku p\u00ebrmes pjesmarr\u00ebsve t\u00eb shumt\u00eb nga komunitete t\u00eb ndryshme, pasuroheshin m\u00eb tej edhe vlerat folklorike. Nj\u00eb pjes\u00eb e madhe e k\u00ebsaj trash\u00ebgimie tashm\u00eb t\u00eb mbledhur, do t\u00eb ishte tretur n\u00eb furtun\u00ebn e ndryshimeve demografike q\u00eb p\u00ebrfshin\u00eb vendin pas viteve \u201990 t\u00eb shek. XX, kur fshatrat e zon\u00ebs malore t\u00eb vendit u mpak\u00ebn, u rr\u00ebgjuan deri n\u00eb braktisje t\u00eb plot\u00eb. Autorit i \u00ebsht\u00eb njohur me t\u00eb drejt\u00eb edhe merita e mbrojtjes s\u00eb trash\u00ebgimis\u00eb son\u00eb kulturore nga zhdukja eventuale e saj.
\nKy lib\u00ebr, si nj\u00eb kontribut me vler\u00eb p\u00ebr ruajtjen e trash\u00ebgimis\u00eb kulturore shqiptare, t\u00eb ruajtjes s\u00eb kujtes\u00ebs kolektive dhe t\u00eb vlerave tona t\u00eb pap\u00ebrs\u00ebritshme komb\u00ebtare, botohet me kontributin financiar t\u00eb zotit Flamur Hoxha, q\u00eb ka d\u00ebshmuar ndjeshm\u00ebrin\u00eb e tij rreth k\u00ebsaj trash\u00ebgimie dhe lidhjet e ngushta t\u00eb tij me vendin e t\u00eb par\u00ebve, kulti i t\u00eb cil\u00ebve, nd\u00ebr shqiptar\u00ebt, mbetet gjithnj\u00eb i gjall\u00eb dhe i respektuar.
\nV\u00ebllimi \u201cBalada popullore\u201d p\u00ebrfshin nj\u00eb pjes\u00eb t\u00eb konsiderueshme baladash, 178 t\u00eb tilla, si pjes\u00eb e visarit folklorik, q\u00eb, s\u00eb paku, deri n\u00eb koh\u00ebn e vjeljes s\u00eb tij (kryesisht n\u00eb vitet \u201860- \u201980 t\u00eb shekullit XX), b\u00ebnte ende nj\u00eb jet\u00eb aktive n\u00eb krahinat Lum\u00eb, Has, Malzi e Fan, q\u00eb aso kohe p\u00ebrfshiheshin n\u00eb rrethin e Kuk\u00ebsit.
\nShefqet Hoxha si autori i k\u00ebtij libri mund t\u00eb konsiderohet me fat, pasi q\u00eb n\u00eb f\u00ebminin\u00eb e tij n\u00eb Bice t\u00eb Lum\u00ebs qe ndjer\u00eb i qarkuar nga nj\u00eb pasuri e madhe e krijimtaris\u00eb gojore si n\u00eb proz\u00eb dhe n\u00eb poezi, t\u00eb cilat, si\u00e7 dihet, me sinkretizmin e tyre jetojn\u00eb s\u00eb bashku me muzik\u00ebn e koreografin\u00eb popullore, me deklamimin, l\u00ebvizjet, gjestet, yshtjet dhe namatisjet. N\u00eb koh\u00ebn e vjeljes s\u00eb tij nga autori Sheqet Hoxha, ky art popullor ende ndihej i af\u00ebrt me besimin. Shpirtrat e lasht\u00eb t\u00eb natyr\u00ebs dhe t\u00eb besimeve t\u00eb hershme shfaqeshin s\u00eb bashku me format e besimeve t\u00eb reja. Ky lib\u00ebr vjen si pohim i pasuris\u00eb s\u00eb vlerave t\u00eb lashta folklorike t\u00eb k\u00ebsaj ane, si nj\u00eb plot\u00ebsim i m\u00ebtejsh\u00ebm i thesarit komb\u00ebtar dhe si nj\u00eb d\u00ebshmi e p\u00ebrbashk\u00ebsis\u00eb s\u00eb vlerave edhe p\u00ebrmes larmis\u00eb s\u00eb shprehjeve artistike.
\nN\u00eb lidhje me gjurmimin, mbledhjen dhe vler\u00ebsimin e visarit kulturor popullor, Shefqet Hoxh\u00ebn e ka favorizuar edhe trash\u00ebgimia familjare. Si bij\u00eb Morini, n\u00ebna e tij Shine Hoxha, t\u00eb cil\u00ebs i kushtohet ky lib\u00ebr, ashtu si pjesa m\u00eb e madhe e brezit t\u00eb saj, ishte nj\u00eb bart\u00ebse e mrekullueshme edhe e vlerave poetike popullore. Nd\u00ebrsa babai i tij Qamil Hoxha, me vepr\u00ebn e tij q\u00eb arriti t\u00eb p\u00ebrmblidhej dhe t\u00eb botohej edhe si lib\u00ebr m\u00eb vete, \u00ebsht\u00eb nj\u00ebri prej personaliteteve m\u00eb t\u00eb spikatura t\u00eb kultur\u00ebs popullore lumjane. Si nx\u00ebn\u00ebs i Aleksand\u00ebr Xhuvanit n\u00eb vitet \u201930 t\u00eb shekullit t\u00eb kaluar n\u00eb Shkoll\u00ebn Normale t\u00eb Elbasanit, ai u edukua t\u00eb gjurmoj\u00eb visarin folklorik, dokesor e gjuh\u00ebsor t\u00eb trev\u00ebs s\u00eb Lum\u00ebs n\u00eb ve\u00e7anti, por edhe n\u00eb zonat e tjera ku ai sh\u00ebrbeu si m\u00ebsues. Botimet e para i pati pik\u00ebrisht n\u00eb k\u00ebt\u00eb koh\u00eb tek \u201cNormalisti\u201d, nd\u00ebrsa kontributet e tij n\u00eb mbledhjen e Eposit heroik shqiptar, tekstet e gjasht\u00eb k\u00ebng\u00ebve nga cikli i kreshnik\u00ebve t\u00eb mbledhura n\u00eb Mal\u00ebsin\u00eb e Gjakov\u00ebs, q\u00eb ia pati dh\u00ebn\u00eb m\u00eb 1938 folkloristit amerikan Albert Llojd, ruhen n\u00eb arkivin e universitetit t\u00eb Harvardit.
\nPasionin p\u00ebr folklorin Shefqet Hoxha e d\u00ebshmoi p\u00ebrmes bashk\u00ebpunimit t\u00eb hersh\u00ebm q\u00eb nga fillimi i viteve \u201950, shek.XX me Institutin e Folklorit n\u00eb Tiran\u00eb. N\u00eb arkivin e Institutit nga fondi i Sh. Hoxh\u00ebs, n\u00eb disa fletore kam lexuar nd\u00ebr t\u00eb tjera edhe mijra vargje, kryesisht nga lirika popullore. Me botimin n\u00eb shtypin shkencor t\u00eb koh\u00ebs t\u00eb artikujve \u201cLindja n\u00eb Lum\u00eb\u201d (1960), \u201cFejesa dhe martesa n\u00eb Lum\u00eb\u201d(1961) autori hyri n\u00eb bot\u00ebn elitare si nj\u00eb nga autor\u00ebt m\u00eb serioz p\u00ebr sakt\u00ebsin\u00eb e analiz\u00ebs dhe t\u00eb p\u00ebrfundimeve t\u00eb sakta.
\nN\u00eb disa shkrime t\u00eb hershme n\u00eb gazet\u00ebn \u201cBashkimi\u201d jam p\u00ebrpjekur t\u00eb ve\u00e7oj pun\u00ebn e tij k\u00ebrkimore n\u00eb terren, sidomos n\u00eb zonat m\u00eb t\u00eb thella malore, ku v\u00ebshtir\u00ebsit\u00eb e komunikimit ishin t\u00eb shumta:
\nN\u00eb vitin 1990 kam shkruar: \u201cStudiuesi i njohur Shefqet Hoxha i ka shkelur p\u00ebll\u00ebmb\u00eb p\u00ebr p\u00ebll\u00ebmb\u00eb k\u00ebto vende duke hyr\u00eb n\u00eb \u00e7do familje. Proverba, p\u00ebrralla, anekdoda, fjal\u00eb t\u00eb rralla, doke e zakone t\u00eb mo\u00e7me, k\u00ebng\u00eb t\u00eb epik\u00ebs historike dhe legjendare, rituale\u2026 Fletoret jan\u00eb mbushur plot. Pas fletoreve librat e botuar. N\u00eb gjerdanin e \u00e7muar t\u00eb gjenis\u00eb poetike popullore rrez\u00ebllijn\u00eb perlat e m\u00ebrgimit ekonomik\u2026\u201d
\nBaladat popullore t\u00eb p\u00ebrfshira n\u00eb k\u00ebt\u00eb lib\u00ebr i p\u00ebrkasin bart\u00ebsve nga krahina e Lum\u00ebs, Hasit, Malziut dhe Fanit dhe, si t\u00eb tilla, i shtohen visarit t\u00eb gjithmbarsh\u00ebm komb\u00ebtar shqiptar. Ato kan\u00eb b\u00ebr\u00eb jet\u00ebn e tyre n\u00eb k\u00ebto komunitete, jan\u00eb pranuar dhe ekzekutuar prej tyre duke iu n\u00ebnshtruar qarkullimit t\u00eb njohur folklorik, ndryshimeve t\u00eb vazhdueshme, risive t\u00eb shtuara n\u00eb rrjedh\u00eb t\u00eb koh\u00ebs, por thelbi komb\u00ebtar i baladave, shenjat e tyre identifikuese jan\u00eb ruajtur t\u00eb pandryshueshme, ashtu si\u00e7 jan\u00eb ruajtur gjithshtu t\u00eb prekshme dukurit\u00eb e p\u00ebrbashk\u00ebta me baladat ballkanike, evropiane dhe m\u00eb gj\u00ebr\u00eb.
\nSh\u00ebnimet e autorit n\u00eb fund t\u00eb k\u00ebtij libri d\u00ebshmojn\u00eb se ky v\u00ebllim me balada ishte b\u00ebr\u00eb gati p\u00ebr botim q\u00eb n\u00eb vitin 1983. Aso kohe interesimi i shkenc\u00ebs folklorike shqiptare ishte fokusuar m\u00eb shum\u00eb tek Epika legjendare, rreth s\u00eb cil\u00ebs, krahas botimeve t\u00eb shumta folklorike q\u00eb synuan t\u00eb shfaqnin pasurin\u00eb dhe shtrirjen e k\u00ebsaj epike n\u00eb trevat shqiptare, u organizuan edhe veprimtari t\u00eb mir\u00ebfillta shkencore. K\u00ebsaj kohe i p\u00ebrket edhe botimi nga Shefqet Hoxha i v\u00ebllimit \u201cEpik\u00eb legjendare nga rrethi i Kuk\u00ebsit\u201d. Nd\u00ebrkoh\u00eb q\u00eb kapacitetet botuese qen\u00eb t\u00eb kufizuara dhe k\u00ebrkesat p\u00ebr botim ishin t\u00eb shumta edhe nga autor\u00eb t\u00eb tjer\u00eb, botimi i baladave popullore nga trevat e Kuk\u00ebsit u shty p\u00ebr nj\u00eb koh\u00eb m\u00eb t\u00eb vonshme. Shtyrja n\u00eb koh\u00eb n\u00eb fakt rezultoi t\u00eb ishte shum\u00eb m\u00eb e gjat\u00eb nga sa mund t\u00eb mendohej. Pas r\u00ebnies s\u00eb komunizmit n\u00eb vitin 1990, interesimi shtet\u00ebror p\u00ebr albanologjin\u00eb n\u00eb p\u00ebrgjith\u00ebsi dhe ve\u00e7mas p\u00ebr botimet folklorike erdhi duke u zbehur vazhdimisht.<\/p>\n
Mbledhja, regjistrimi dhe botimi i vlerave folklorike edhe n\u00eb trevat e Kuk\u00ebsit d\u00ebshmohet relativisht von\u00eb. Interesimet e para nisin q\u00eb n\u00eb gjysm\u00ebn e par\u00eb t\u00eb shekullit XX. Botimet e pakta t\u00eb m\u00ebhershme, ndon\u00ebse fatlume duhe konsideruar si t\u00eb rast\u00ebsishme. E till\u00eb \u00ebsht\u00eb edhe p\u00ebrfshirja e nj\u00eb k\u00ebnge lumjane p\u00ebr heroin Mahmut Daci tek \u201cBleta shqiptare\u201d e Thimi Mitkos. N\u00eb botimet e m\u00ebvonshme kjo k\u00ebng\u00eb u klasifikua si pjes\u00eb e epik\u00ebs historike. Nisur nga struktura e nd\u00ebrtimit t\u00eb saj, ku p\u00ebrpar\u00ebsi marrin notat emocionale, poezia popullore p\u00ebr Mahmut Dacin mund dhe duhet t\u00eb klasifikohet si balad\u00eb me tem\u00ebn e q\u00ebndres\u00ebs ndaj dhun\u00ebs s\u00eb autoriteteve t\u00eb huaja dhe t\u00eb ruajtjes s\u00eb nderit vetiak dhe kolektiv. Nd\u00ebrsa n\u00eb fillim t\u00eb shekullit XX Vin\u00e7enc Prennushi p\u00ebrfshiu edhe nj\u00eb num\u00ebr jo t\u00eb vog\u00ebl poezish mirditore n\u00eb \u201cKang\u00eb popullore gegnishte\u201d, q\u00eb u b\u00ebn\u00eb themeli mbi t\u00eb cilin m\u00eb von\u00eb do t\u00eb ngrihej vepra monumentale komb\u00ebtare; \u201cVisaret e Kombit\u201d, ku gjer\u00ebsisht u pasyruan edhe vlerat folklorike t\u00eb Lum\u00ebs, Hasit, Malziut dhe Fanit.
\nNdon\u00ebse interesimi p\u00ebr mbledhjen e baladave popullore shqiptare d\u00ebshmohet q\u00eb n\u00eb dor\u00ebshkrimin e Kieutit (1737) dhe ato kan\u00eb b\u00ebr\u00eb pjes\u00eb n\u00eb botimet m\u00eb t\u00eb hershme folklorike, deri nga mesi i shekullit XX, nuk jan\u00eb konsideruar si nj\u00eb lloj m\u00eb vete i poezis\u00eb gojore, nuk jan\u00eb ndar\u00eb ve\u00e7mas n\u00eb p\u00ebrmbledhjet folklorike dhe nuk jan\u00eb em\u00ebrtuar si balada.. Mungesa e klasifikimit t\u00eb baladave duket se ka pasur nj\u00eb rrjedhoj\u00eb jo pozitive edhe n\u00eb gjurmimin, mbledhjen dhe botimin e tyre. Nj\u00eb koncept m\u00eb i qart\u00eb teorik do t\u00eb ndikonte gjith\u00eb procesin e pun\u00ebs shkencore duke filluar q\u00eb nga organizimi i k\u00ebrkimeve n\u00eb terren.
\nN\u00eb koh\u00ebn e vjeljes s\u00eb materiailit t\u00eb p\u00ebrfshir\u00eb n\u00eb k\u00ebt\u00eb lib\u00ebr, n\u00eb botimet folklorike termi \u201cbalad\u00eb\u201d p\u00ebrmendej n\u00eb nj\u00eb num\u00ebr t\u00eb kufizuar autor\u00ebsh si Dhimit\u00ebr Shuteriqi, Qemal Haxhihasani e Anton \u00c7eta. Si personalitete edhe t\u00eb folkloristik\u00ebs shqiptare ata kan\u00eb ndikuar edhe n\u00eb botimet e m\u00ebvonshme t\u00eb autor\u00ebve t\u00eb tjer\u00eb.
\nPor paqart\u00ebsit\u00eb teorike s\u00eb bashku me kufizimet ideore t\u00eb koh\u00ebs b\u00ebn\u00eb q\u00eb t\u00eb mos botoheshin nj\u00eb num\u00ebr i madh baladash, nd\u00ebrsa nj\u00eb num\u00ebr tjet\u00ebr u em\u00ebrtua ndryshe, duke zgjeruar kufijt\u00eb e epik\u00ebs fillimisht, por edhe t\u00eb lirik\u00ebs m\u00eb von\u00eb. D\u00ebmin m\u00eb t\u00eb madh p\u00ebr kufizimet n\u00eb botime duket se e shkaktoi \u00e7ensura shtet\u00ebrore q\u00eb veproi n\u00eb vitet 1944 \u2013 1990. Nj\u00eb pjes\u00eb krijimesh konsideroheshin si t\u00eb pap\u00ebrshtashme p\u00ebr tu botuar. Qemal Haxhihasani n\u00eb parath\u00ebnien e librit t\u00eb tij \u201cBalada popullore shqiptare shkruante: \u201c\u2026N\u00eb k\u00ebt\u00eb p\u00ebrmbledhje jan\u00eb l\u00ebn\u00eb jasht\u00eb disa k\u00ebng\u00eb q\u00eb ndon\u00ebse e kan\u00eb form\u00ebn e mir\u00ebfillt\u00eb t\u00eb balad\u00ebs, po q\u00eb nuk i p\u00ebrgjigjen q\u00ebllimit edukativ t\u00eb v\u00ebllimit (si p.sh., k\u00ebnga e Selman Lik\u00ebs, e v\u00ebllavrasjes, e tradhtis\u00eb s\u00eb gruas, etj)\u201d. Dukuria antishkencore q\u00eb vinte prej \u00e7ensur\u00ebs b\u00ebnte q\u00eb k\u00ebng\u00ebt t\u00eb shkarkoheshin \u201cn\u00eb ndonj\u00eb rast nga elemente t\u00eb errta e t\u00eb paqarta\u201d, si\u00e7 shkruante Q. Haxhihasani.
\nN\u00eb ndarjen e k\u00ebng\u00ebve n\u00eb balada dhe legjenda A.\u00c7etta mb\u00ebshtetej n\u00eb bot\u00ebn tematikore q\u00eb ato p\u00ebrfshijn\u00eb. Ai konsideronte balada k\u00ebng\u00ebt liriko-epike, \u201cme nj\u00eb not\u00eb t\u00eb theksuar dramatike dhe me syzhe nga jeta e r\u00ebndomt\u00eb \u2013 nga jeta familjare dhe lidhjet dashurore, n\u00eb t\u00eb cilat aty k\u00ebtu elementet ireale, t\u00eb mrekullueshme, luajn\u00eb nj\u00eb rol episodik\u201d. Kurse legjendat p\u00ebrfshinin sipas tij \u201ck\u00ebng\u00eb me syzhe mitike, p\u00ebrrallore, fetare\u201d . Edhe n\u00eb k\u00ebt\u00eb p\u00ebrmbledhje baladash duken gjurm\u00eb t\u00eb k\u00ebsaj ndarje, ku dy balada me subjekt mitologjik e p\u00ebrrallor t\u00eb p\u00ebrfshira n\u00eb fund t\u00eb k\u00ebtij v\u00ebllimi, \u201cXharpni dhan\u00ebrr\u201ddhe \u201c\u00c7a kish ba kral Kapedani\u201d em\u00ebrtohen si legjenda.
\nJo \u00e7do e keqe, vjen p\u00ebr t\u00eb keqe, thon\u00eb. Vonesat n\u00eb koh\u00eb p\u00ebr botimin e k\u00ebsaj p\u00ebrmbledhje me balada popullore kan\u00eb sjell\u00eb edhe shmangien e kufizimeve t\u00eb botimeve t\u00eb m\u00ebparshme. Baladat po botohen t\u00eb plota, ashtu si\u00e7 jan\u00eb mbledhur.
\nBotimi i varianteve t\u00eb plota t\u00eb baladave, madje edhe i varianteve t\u00eb gjetura n\u00eb gjendje fragmentare u jep dor\u00eb studjuesve p\u00ebr t\u00eb siguruar nj\u00eb pamje sa m\u00eb besnike t\u00eb gjendjes s\u00eb tyre n\u00eb koh\u00ebn kur u mblodh\u00ebn. Variantet gjithashtu t\u00eb krijojn\u00eb mund\u00ebsin\u00eb q\u00eb t\u00eb kuptohen m\u00eb mir\u00eb p\u00eblqimet e bart\u00ebsve si rr\u00ebfimtar\u00eb dhe pranimin e d\u00ebgjuesve t\u00eb tyre n\u00eb koh\u00ebn e interpretimit n\u00eb mjedise dhe komunitetet p\u00ebrkat\u00ebse. Do t\u00eb ishte edhe n\u00eb shijen e pranuesve t\u00eb k\u00ebtij arti edhe se \u00e7far\u00eb motivesh do t\u00eb theksoheshin m\u00eb shum\u00eb a m\u00eb pak. Madje edhe struktura e k\u00ebng\u00ebs si gjat\u00ebsi e rr\u00ebfimit dhe cil\u00ebsi e shprehjes artistike, varej nga raportet q\u00eb vendoseshin midis k\u00ebng\u00ebtarit dhe d\u00ebgjuesve.
\nN\u00eb gjendjen e sotme baladat paraqiten vet\u00ebm si tekst i shkruar, por n\u00eb \u00e7astin e regjistrimit t\u00eb tyre ato p\u00ebrmbanin krahas cil\u00ebsis\u00eb s\u00eb fjal\u00ebve, p\u00ebrkat\u00ebsisht t\u00ebr\u00ebsis\u00eb s\u00eb vargjeve edhe aspektin e interpretimit si dy qasje q\u00eb plot\u00ebsojn\u00eb nj\u00ebra \u2013 tjetr\u00ebn. Kur k\u00ebng\u00ebtari ka p\u00ebrcjell\u00eb k\u00ebng\u00ebn q\u00eb ka d\u00ebgjuar, n\u00eb interpretimin e tij dhe n\u00eb tekstin e vet n\u00eb m\u00ebnyr\u00eb indirekte do ta krijonte raportin n\u00eb mes fol\u00ebsit dhe d\u00ebgjuesit ku do t\u00eb linin gjurm\u00eb edhe jehonat e pjes\u00ebrishme t\u00eb kontekstit dhe t\u00eb dramatizmit t\u00eb tekstur\u00ebs nga ekzekutimet e m\u00ebparshme.
\nGjithashtu, p\u00ebr baladat q\u00eb mblodhi autori, (shumica d\u00ebrmuese e k\u00ebtij v\u00ebllimi) p\u00ebrve\u00e7 koh\u00ebs dhe vendit, sh\u00ebnon edhe emrin e bart\u00ebsit dhe emrin e mbledh\u00ebsit, n\u00eb rastet kur balada \u00ebsht\u00eb regjistruar nga autor\u00eb t\u00eb tjer\u00eb. \u00cbsht\u00eb i njohur fakti se n\u00eb botimet e gjysm\u00ebs s\u00eb dyt\u00eb t\u00eb shek.XX, mungonin emrat e bart\u00ebsve dhe t\u00eb mbledh\u00ebsve t\u00eb baladave, ngaq\u00eb m\u00eb t\u00eb shumt\u00ebt e mbledh\u00ebsve kan\u00eb qen\u00eb prift\u00ebrinj katolik\u00eb. Ve\u00e7 vler\u00ebs shkencore t\u00eb pamohueshme, publikimi i emrave t\u00eb bart\u00ebsve dhe t\u00eb mbledh\u00ebsve, ashtu si\u00e7 shprehet studiuesi Anton Papleka, \u201cdo t\u00eb jet\u00eb edhe nj\u00eb homazh i merituar p\u00ebr ata intelektual\u00eb apo folklorist\u00eb q\u00eb kan\u00eb shp\u00ebtuar nga humbja visarin e tradit\u00ebs son\u00eb poetike\u201d.
\nN\u00eb fush\u00ebn e studimeve p\u00ebr baladat popullore shqiptare, \u00ebsht\u00eb p\u00ebr tu vler\u00ebsuar ndihmesa e autor\u00ebve Eqrem \u00c7abej, Qemal Haxhihasani, Fatos Arapi, Jorgo Panajoti dhe Anton \u00c7etta, nd\u00ebrsa monografia e Sadri Fetiut edhe sipas meje, mund t\u00eb ve\u00e7ohet nj\u00ebherazi si sinteza dhe pika m\u00eb e lart\u00eb e studimeve tona p\u00ebr k\u00ebt\u00eb lloj poetik. Duke cituar disa nga p\u00ebrfundimet e Sadri Fetiut, Anton Papleka p\u00ebrmbledh si ve\u00e7ori kryesore t\u00eb balad\u00ebs karakterin e theksuar sinkretik t\u00eb saj dhe vizionin tragjik t\u00eb jet\u00ebs, por n\u00ebnvizohet se nuk \u00ebsht\u00eb balad\u00eb \u00e7do k\u00ebng\u00eb me p\u00ebrfundim tragjik. Nj\u00eb konstante e balad\u00ebs \u00ebsht\u00eb lidhja e saj me familjen e mardh\u00ebniet familjare, ku trajtohen ndodhi t\u00eb p\u00ebrditshme nga jeta dhe fati i ve\u00e7ant\u00eb i individ\u00ebve. N\u00eb balad\u00eb ka konflikt moral, ka lidhshm\u00ebri t\u00eb pandashme n\u00eb mes estetik\u00ebs dhe etik\u00ebs dhe ve\u00e7 informacionit epik, balada ka shtres\u00ebn ndjenjore. Heroi i balad\u00ebs, njeriu i p\u00ebrditsh\u00ebm mund t\u00eb ngadhnjej\u00eb vet\u00ebm n\u00eb aspektin moral ose mbetet viktim\u00eb e fajit t\u00eb vet tragjik. Balada p\u00ebrjetohet si nj\u00eb p\u00ebrvoj\u00eb q\u00eb nuk duhet t\u00eb p\u00ebrs\u00ebritet, si katars\u00eb q\u00eb i fisnik\u00ebron shpirtrat dhe si ngadhnjim i ideales mbi p\u00ebrditshm\u00ebrin\u00eb. N\u00eb asnj\u00eb rast balada nuk sjell informacion t\u00eb plot\u00eb p\u00ebr ngjarjet historike, madje as p\u00ebr personazhet si persona historik\u00eb. Balad\u00ebs i mungon kronologjia kohore e ngjarjes. N\u00eb balad\u00eb g\u00ebrshetohet rr\u00ebfimi epik me dialogun dhe monologun lirik. N\u00eb nd\u00ebrtimin e balad\u00ebs mbizot\u00ebron struktura tripjesore q\u00eb nis me q\u00ebllimin, vijon me p\u00ebrpjekjen p\u00ebr ta kap\u00ebrcyer dhe mbyllet me fajin tragjik\u2026<\/p>\n
![\"\"](\"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2019\/12\/Balada-Popullore-Shefqet-Hoxha-Copy-1.jpg?resize=521%2C662&ssl=1\")
Balada Popullore Shefqet Hoxha<\/p><\/div>\n
Korigjimi i gabimeve t\u00eb s\u00eb shkuar\u00ebs edhe n\u00eb klasifikimin e sakt\u00eb t\u00eb tekteve t\u00eb poezis\u00eb gojore do t\u00eb mund\u00ebsoj\u00eb nd\u00ebr t\u00eb tjera rip\u00ebrcaktimin e inventarit t\u00eb llojeve poetike sipas kritereve shkencore. Edhe n\u00eb k\u00ebt\u00eb drejtim botimi i librit \u201cBalada popullore\u201d i autorit Shefqet Hoxha duhet konsideruar si nj\u00eb kontribut m\u00eb shum\u00eb. K\u00ebshtu bie fjala nj\u00eb num\u00ebr baladash t\u00eb p\u00ebrfshira n\u00eb k\u00ebt\u00eb lib\u00ebr, n\u00eb disa botime t\u00eb m\u00ebparshme p\u00ebrfshiheshin tek epika legjendare, tek epika historike apo edhe te k\u00ebng\u00ebt lirike. Natyrisht, ashtu si\u00e7 thuhet me t\u00eb drejt\u00eb, sado t\u00eb sakta t\u00eb jen\u00eb klasifikimet, edhe n\u00eb t\u00eb ardhmen do t\u00eb ket\u00eb tekste t\u00eb diskutueshme, sepse ka edhe forma t\u00eb krijimeve hibride, q\u00eb q\u00ebndrojn\u00eb midis balad\u00ebs dhe k\u00ebng\u00ebs historike, t\u00eb v\u00ebshtira p\u00ebr tu p\u00ebrfshir\u00eb me siguri n\u00eb nj\u00eb grup t\u00eb caktuar.
\nEdhe pse n\u00eb krahasim me koh\u00ebn e vjeljes dhe t\u00eb regjistrimit t\u00eb baladave, ky lib\u00ebr vjen me vones\u00eb, mund t\u00eb thuhet me plot goj\u00ebn se me l\u00ebnd\u00ebn q\u00eb p\u00ebrfshin ai d\u00ebshmon edhe nj\u00ebher\u00eb p\u00ebr pasurin\u00eb folklorike t\u00eb trevave ku jan\u00eb mbledhur, n\u00eb t\u00eb cilat balada si gjini poetike ka njohur gjithashtu nj\u00eb begati t\u00eb ve\u00e7ant\u00eb. N\u00eb v\u00ebllim jan\u00eb p\u00ebrfshir\u00eb 178 balada t\u00eb klasifikuara nga autori n\u00eb disa grupe tematike, t\u00eb cilat gjithashtu sipas an\u00ebve t\u00eb p\u00ebrbashk\u00ebta p\u00ebrimt\u00ebsohen m\u00eb tej n\u00eb cikle t\u00eb tjera. Autori i klasifikon baladat n\u00eb fantastike e realiste duke u mb\u00ebshtetur n\u00eb shtres\u00ebzimet e subjekteve t\u00eb tyre.
\nK\u00ebshtu 22 variantet e \u201cBaladave t\u00eb murimit\u201d, p\u00ebrfshijn\u00eb 15 variante t\u00eb \u201cMurimit n\u00eb kala\u201d dhe 7 variante t\u00eb \u201cMurimit n\u00eb ur\u00eb\u201d. Variantet e k\u00ebsaj balade kan\u00eb n\u00eb thelbin e tyre motivin e sakrific\u00ebs njer\u00ebzore, t\u00eb flijimit si nj\u00eb shenj\u00eb p\u00ebr t\u2019i marr\u00eb me t\u00eb mir\u00eb forcat e zem\u00ebruara nga shkelja e ligjeve dhe ndalimeve t\u00eb caktuara. Duket se demoni i tok\u00ebs nuk i duron plag\u00ebt e themeleve t\u00eb hapura. Ndaj muret e kalas\u00eb apo t\u00eb ur\u00ebs q\u00eb nd\u00ebrtohen dit\u00ebn, shemben nat\u00ebn nga dridhjet e tok\u00ebs. Balada i ka rr\u00ebnj\u00ebt n\u00eb mug\u00ebtir\u00ebn e koh\u00ebs kur njeriu e shihte natyr\u00ebn me shpirt si veten, kur e ndjente se duhej q\u00eb t\u00eb ndjente si n\u00eb trupin e vet edhe dhimbjet e tok\u00ebs. Studjuesi Shaban Sinani ka v\u00ebn\u00eb re se edhe gjith\u00eb fondi i baladave shqiptare lind nga shkelja e nj\u00eb tabuje, nga dhunimi i nj\u00eb rregulli q\u00eb ndalon, nga shthurja e nj\u00eb morali p\u00ebr t\u00eb pohuar nj\u00eb moral t\u00eb ri, nj\u00eb kontrat\u00eb t\u00eb re sociale. K\u00ebto shkelje e dhunime t\u00eb t\u00eb ndaluar\u00ebs s\u00eb shpallur, sipas tij, jan\u00eb burimi i konfliktit tragjik, q\u00eb tenton t\u00eb shuhet p\u00ebrmes nj\u00eb eufemizmi. Tabuja \u00ebsht\u00eb paprekshm\u00ebria e tok\u00ebs dhe (n\u00eb rastin e murimit n\u00eb kala ose n\u00eb ur\u00eb) eufemizmi \u2013 marrja me t\u00eb mir\u00eb e tok\u00ebs \u00ebsht\u00eb flijimi i njeriut t\u00eb gjall\u00eb.
\nVariantet e shumta nxjerrin n\u00eb pah an\u00eb t\u00eb ve\u00e7anta t\u00eb dram\u00ebs tragjike q\u00eb kulmon me flijimin e nuses s\u00eb v\u00ebllait t\u00eb vog\u00ebl, dob\u00ebsia p\u00ebr t\u00eb cilin vihet re edhe n\u00eb t\u00eb drejt\u00ebn dokesore shqiptare, kur n\u00eb rastin e ndarjes si sht\u00ebpi m\u00eb vete, djali m\u00eb i vog\u00ebl trash\u00ebgon \u201cder\u00ebn\u201d e babait. N\u00eb kanunin e Lum\u00ebs thuhet: \u201cNana e baba nuk dahen, shkojn\u00eb me djalin e vog\u00ebl, se ai asht ma nevojtar p\u00ebr ndihm\u00eb\u201d
\nN\u00eb t\u00eb gjitha variantet e balad\u00ebs s\u00eb murimit ndihet nj\u00eb frym\u00eb patriarkale, ku v\u00ebllez\u00ebrit m\u00eb t\u00eb m\u00ebdhenj kan\u00eb pushtet mbi v\u00ebllain e vog\u00ebl. Mashtrimet e m\u00eb t\u00eb m\u00ebdhenjve ngjajn\u00eb t\u00eb shkojn\u00eb krahas me p\u00ebrvoj\u00ebn e tyre p\u00ebr tu mbijetuar rrethanave t\u00eb v\u00ebshtira. Nd\u00ebrsa naiviteti i m\u00eb t\u00eb voglit shpjegohet me munges\u00ebn e k\u00ebsaj p\u00ebrvoje. Naiviteti nd\u00ebshkohet. Prej nevoj\u00ebs s\u00eb mosnd\u00ebshkimit rrjedh edhe urt\u00ebsia e shprehjes: \u201cBesnik b\u00ebhu, po bes\u00eb mos z\u00ebr\u201d.
\nPavar\u00ebsisht konfliktit baz\u00eb ku mb\u00ebshtetet balada, p\u00ebrmes p\u00ebrkrahjes dhe simpatis\u00eb p\u00ebr v\u00ebllain m\u00eb t\u00eb vog\u00ebl, m\u00eb t\u00eb n\u00ebp\u00ebrk\u00ebmburin dhe m\u00eb besnikun nj\u00ebkoh\u00ebsisht, hetohet duksh\u00ebm nj\u00eb moral i ri, q\u00eb ndon\u00ebse jo me forc\u00ebn e duhur, i kund\u00ebrvihet moralit m\u00eb t\u00eb vjet\u00ebr. K\u00ebto veshje her\u00eb-her\u00eb emocionale duket se i p\u00ebrkasin koh\u00ebs kur familja e madhe patriarkale po njihte kriz\u00ebn e saj. Drama e nuses s\u00eb flijuar si nj\u00eb eufemiz\u00ebm ndaj zem\u00ebrimit t\u00eb tok\u00ebs, n\u00eb shum\u00eb variante p\u00ebrcillet emocionalisht p\u00ebrmes amaneteve, q\u00eb synojn\u00eb t\u2019ia shpaguajn\u00eb disi sakrific\u00ebn. N\u00eb secil\u00ebn balad\u00eb, diku m\u00eb e plot\u00eb dhe diku m\u00eb e cunguar jepet parashikimi profetik se k\u00ebshtjella q\u00eb do t\u00eb ngrihet mbi gjakun e gruas s\u00eb re, do t\u00eb q\u00ebndroj\u00eb e fort\u00eb dhe do t\u00eb trash\u00ebgohet nga i biri. Dometh\u00ebnia e porosis\u00eb \u00ebsht\u00eb e qart\u00eb.
\nNd\u00ebrsa n\u00eb ndarjen tematike \u201cMotra me 9 v\u00ebllez\u00ebr\u201d p\u00ebrfshihen 33 balada t\u00eb njohura me motivin e ringjalljes, q\u00eb n\u00eb literatur\u00ebn popullore europiane u quajt si K\u00ebnga e Lenor\u00ebs, sipas nj\u00eb poezie t\u00eb poetit gjerman Burger (1747-1794). Eqrem \u00c7abej vler\u00ebson studimin p\u00ebr k\u00ebng\u00ebn shqiptare t\u00eb ringjalljes nga Maksimilian Lambertzi, i cili ka v\u00ebn\u00eb re karakteristikat e p\u00ebrbashk\u00ebta t\u00eb balad\u00ebs arb\u00ebreshe me baladat greke e bullgare q\u00eb trajtojn\u00eb motivin e ringjalljes, por v\u00eb re se 9 v\u00ebllez\u00ebrit e Garentin\u00ebs vdesin n\u00eb luft\u00eb dhe jo p\u00ebr shkak t\u00eb murtaj\u00ebs duke n\u00ebnvizuar gjithashtu edhe rolin e ndrysh\u00ebm t\u00eb n\u00ebn\u00ebs q\u00eb nuk mallkon t\u00eb bijt\u00eb, po i vajton ato dhe u ndez nga nj\u00eb qiri t\u00eb gjith\u00ebve, nd\u00ebrsa Konstandinit, q\u00eb do t\u00eb ngrihej nga varri p\u00ebr t\u00eb p\u00ebrmbushur porosin\u00eb, i ndez dy qiri dhe e vajton dy her\u00eb.
\n\u201cAjo q\u00eb gjetk\u00eb njihet si \u201cK\u00ebnga e Dhoqin\u00ebs\u201d \u00ebsht\u00eb nd\u00ebr baladat m\u00eb t\u00eb njohura n\u00eb rrethin e Kuk\u00ebsit. K\u00ebt\u00eb e kemi q\u00ebmtuar n\u00eb t\u00eb gjitha zonat n\u00eb 31 variante\u201d, shkruan autori n\u00eb sh\u00ebnimet e tij. N\u00eb variantet e k\u00ebsaj balade, ashtu si\u00e7 v\u00ebren edhe Shefqet Hoxha, ndryshojn\u00eb emrat e personazheve, t\u00eb motr\u00ebs s\u00eb martuar \u201c9 kodra, apo 9 konaqe larg\u201d, ndryshon edhe shkaku i vdekjes s\u00eb v\u00ebllez\u00ebrve nga \u201cmurtaja, derxha e modhe, morta \u00e7orre\u201d, ndryshon edhe koha e pritjes s\u00eb motr\u00ebs atje larg pa par\u00eb der\u00ebn e prind\u00ebrve, po nuk ndryshon aspak fati tragjik, rrufet\u00eb e t\u00eb cilit do t\u00eb godisnin pam\u00ebshir\u00eb. Prej k\u00ebtij fati nd\u00ebshkues familja e madhe me n\u00ebnt\u00eb v\u00ebllez\u00ebr dhe nj\u00eb mot\u00ebr do t\u00eb shuhet e shkretohet plot\u00ebsisht si nj\u00eb nd\u00ebshkim nga shkelja e tabus\u00eb p\u00ebr martesa ekzogamike.
\nMiq\u00ebsin\u00eb me bot\u00eb t\u00eb larg\u00ebta q\u00eb nuk ishin t\u00eb njejt\u00eb me shqiptar\u00ebt, Sh.Sinani e sheh si nj\u00eb eufemiz\u00ebm. Edhe ringjallja pas vdekjes, kthimi n\u00eb jet\u00eb nga bota e p\u00ebrtejme si nj\u00eb atribut vet\u00ebm i Zotit n\u00eb fet\u00eb monoteiste p\u00ebrb\u00ebn nj\u00eb shkelje t\u00eb tabus\u00eb q\u00eb p\u00ebrcillet me eufemizmin e paqes, me vdekjen dhe per\u00ebndin\u00eb, q\u00eb rimerr n\u00eb fund cil\u00ebsit\u00eb e veta. Nd\u00ebshkimi hyjnor nuk kursen asnj\u00eb, as bij\u00ebn e kthyer, as n\u00ebn\u00ebn plak\u00eb t\u00eb st\u00ebrmunduar nga m\u00ebnxyra, q\u00eb sikur po priste vet\u00ebm kthimin e s\u00eb bij\u00ebs p\u00ebr t\u00eb vdekur s\u00eb bashku.
\nDuke u mb\u00ebshtetur te kjo balad\u00eb, Kadare n\u00eb romanin e tij, ringjalljen e heroit e sheh n\u00eb disa optika t\u00eb ndryshme, por motivi vendimtar q\u00eb do ta ngrinte nga varri Konstandinin, ishte misioni p\u00ebr t\u00eb mbajtur bes\u00ebn, fjal\u00ebn e dh\u00ebn\u00eb motr\u00ebs s\u00eb martuar larg familjes. Motivi i bes\u00ebs q\u00eb ka nj\u00eb zanafill\u00eb q\u00eb nga periudhat e hershme t\u00eb jet\u00ebs fisnore t\u00eb shqiptar\u00ebve si popull, \u00ebsht\u00eb i pranish\u00ebm edhe n\u00eb t\u00eb gjitha variantet e mbledhura n\u00eb trevat e Kuk\u00ebsit.
\nSemantik\u00ebs s\u00eb bes\u00ebs, si nj\u00eb fjal\u00eb e v\u00ebshtir\u00eb p\u00ebr tu p\u00ebrkthyer n\u00eb gjuh\u00eb t\u00eb tjera dhe q\u00eb n\u00ebnkupton edhe fjal\u00ebn p\u00ebrcaktuese shqiptare, i ka kushtuar nj\u00eb v\u00ebmendje t\u00eb posa\u00e7me Sadri Fetiu n\u00eb monografin\u00eb e tij \u201cBalada popullore shqiptare\u201d. P\u00ebrve\u00e7 siguris\u00eb se besa p\u00ebrmban n\u00eb vetvete nj\u00eb kompleks vlerash, virtytesh dhe karakteristikash etnopsikologjike q\u00eb i dallojn\u00eb shqiptar\u00ebt prej popujve t\u00eb tjer\u00eb, ai shkruan:
\n\u201cN\u00eb m\u00ebnyr\u00eb m\u00eb t\u00eb theksuar se n\u00eb ciklin e k\u00ebng\u00ebve t\u00eb kreshnik\u00ebve, besa \u00ebsht\u00eb b\u00ebr\u00eb faktor kryesor, q\u00eb e ka p\u00ebrcaktuar shpesh krijimin dhe ruajtjen deri n\u00eb koh\u00ebt ton\u00eb t\u00eb baladave shqiptare me motive t\u00eb lashta\u201d
\nPavar\u00ebsisht varianteve, balada shqiptare n\u00eb thelbin e saj ruan tiparet e p\u00ebrbashk\u00ebta n\u00eb t\u00eb gjith\u00eb hap\u00ebsir\u00ebn etnike. \u00cbsht\u00eb p\u00ebr tu v\u00ebn\u00eb re afria deri n\u00eb formulime t\u00eb ngjashme p\u00ebr p\u00ebrfundimin e trisht\u00eb t\u00eb n\u00ebn\u00ebs me t\u00eb bij\u00ebn n\u00eb varientet e Lum\u00ebs me \u201cK\u00ebng\u00ebn e Dhoqin\u00ebs\u201d, variantin jugor. N\u00eb disa variante lumjane formulohet k\u00ebshtu vdekja e n\u00ebn\u00ebs me t\u00eb bij\u00ebn: \u201cNana n\u2019prag e bija n\u2019der\u00eb\/t\u2019dija u than\u00eb si lulja n\u00eb ver\u00eb\u201d; \u201cKur kan\u00eb dal\u00eb t\u00eb dia n\u2019der\u00eb, na kan\u00eb plas\u00eb t\u00eb dia menjer\u00eb\u201d. Kurse te varianti jugor epilogu tragjik merr k\u00ebt\u00eb pamje: \u201cNj\u00eb n\u00eb prag e nj\u00eb n\u00eb der\u00eb,\/ plas\u00ebn si qelqe me ver\u00eb\u201d<\/p>\n
N\u00eb \u201cBaladat e rinjohjes\u201d p\u00ebrfshihen 29 nj\u00ebsi n\u00eb cikle a) rinjohja burr\u00eb e grua, b) rinjohja v\u00eblla e mot\u00ebr, t\u00eb ndara p\u00ebrkat\u00ebsisht edhe sipas personazhit: b1) Luto Fukaraja, – 4 balada; b2) Ali Borxhalija, 2 balada; b3) Rroki i vog\u00ebl, 1 balad\u00eb; b4) Turku ka ra borxh, 18 balada dhe b5) Fukaraja i ngrat\u00eb, 4 balada.
\nMegjith\u00ebse rinjohja si nj\u00eb nga motivet kryesore mbetet e nj\u00ebjt\u00eb, pik\u00ebnisja, motivi fillestar dhe konflkti tragjik ndryshojn\u00eb n\u00eb k\u00ebng\u00ebt e k\u00ebtij cikli. K\u00ebshtu, k\u00ebnga e Ymer Ag\u00ebs, n\u00eb t\u00eb gjitha variantet e saj rimerr motivin e Odiseut, q\u00eb pas luft\u00ebs iu desh\u00ebn plot n\u00ebn\u00ebt vjet q\u00eb t\u00eb kthehet i vetmuar n\u00eb sht\u00ebpi. Eskili n\u00eb tragjedin\u00eb e tij \u201cTrojan\u00ebt\u201d gjith\u00eb mundimet e fatkeq\u00ebsit\u00eb e kthimit t\u00eb ushtris\u00eb pushtuese nga Troja, i shpjegon me t\u00ebrbimin e Aten\u00ebs dhe zem\u00ebrimin e Poseidonit, q\u00eb do t\u00eb shpartallonte anijet dhe brigjet e detit do t\u2019i mbushte me kufoma. Sepse grek\u00ebt, ndon\u00ebse ishin paralajm\u00ebruar, kishin dhunuar, pla\u00e7kitur e shkrumbuar altaret e per\u00ebndive. Ky mallkim do ta ndiqte edhe Odiseun q\u00eb do t\u00eb kthehej pa asnj\u00eb shok n\u00eb vendlindje, ku e priste nj\u00eb turm\u00eb m\u00ebtonj\u00ebsish ndaj gruas, pron\u00ebs dhe jet\u00ebs s\u00eb tij.
\nNd\u00ebrsa n\u00eb thelb t\u00eb balad\u00ebs s\u00eb Ymer Ag\u00ebs, shkelet tabuja p\u00ebr t\u00eb mos u larguar nga vendlindja, nj\u00eb tabu q\u00eb, sipas studjuesve, kishte humbur diku n\u00eb skutat e thella t\u00eb vet\u00ebdijes njer\u00ebzore p\u00ebr moslargim nga vendlindja, si tipar i popujve t\u00eb lidhur fort me vendin e tyre. Balada ruan gjithashtu edhe hijen e Penelop\u00ebs n\u00eb figur\u00ebn e gruas, q\u00eb do ta priste burrin q\u00eb dergjej p\u00ebr 9 vjet \u201cn\u00eb hapasane\u201d. Rikthimi i burrit dhe ribashkimi me gruan e tij, fatin e par\u00eb, \u00ebsht\u00eb nj\u00ebra nga arsyet pse \u00ebsht\u00eb ruajtur kaq gjat\u00eb kjo balad\u00eb. Shqiptar\u00ebt e kan\u00eb t\u00eb shtrenjt\u00eb familjen. Burr\u00eb e grua, deri n\u00eb di\u00ebt tona e quajn\u00eb si fatin tyre bashk\u00ebshortin a bashk\u00ebshorten. Nj\u00eb fat q\u00eb duhet nderuar e admiruar deri n\u00eb fund t\u00eb jet\u00ebs. Fati i par\u00eb q\u00eb duhet t\u00eb ishte edhe fati i fundit.
\nK\u00ebng\u00ebt dhe variantet e tyre si \u201cLuto Fukaraja\u201d, \u201cAli Borxhalija\u201d, \u201cRroki i vog\u00ebl\u201d, \u201cTurku ka ra borxh\u201d dhe\u201dFukaraja i ngrat\u00eb\u201d, q\u00eb trajtojn\u00eb motivin e rinjohjes v\u00eblla \u2013 mot\u00ebr, kan\u00eb n\u00eb themel t\u00eb tyre konfliktin tragjik t\u00eb rrezikut p\u00ebr shkeljen e tabus\u00eb s\u00eb in\u00e7estit, q\u00eb e b\u00ebri natyr\u00ebn t\u00eb derdh\u00eb shi dhe gjak. In\u00e7esti q\u00eb n\u00eb baladat tona mbetet n\u00eb prag t\u00eb realizimit, po q\u00eb n\u00eb \u00e7astin e fundit t\u00ebrhiqet, ka tronditur nd\u00ebrgjegjen e grek\u00ebve t\u00eb vjet\u00ebr. Eposi helen ka prodhuar nj\u00eb yllnaj\u00eb tragjedish mbi baz\u00ebn e motivit t\u00eb in\u00e7estit, me t\u00eb cilin lidhet \u201cmallkimi i fisit\u201d t\u00eb Edipit q\u00eb lindi f\u00ebmij\u00eb me Jokast\u00ebn, t\u00eb \u00ebm\u00ebn, n\u00ebnvizon studjuesi Shaban Sinani. K\u00ebtej rrjedh edhe shprehja \u201ckompleksi i Edipit\u201d, si nj\u00eb prirje e t\u00eb pavet\u00ebdijshmes s\u00eb individ\u00ebve t\u00eb caktuar drejt mardh\u00ebnieve in\u00e7estuale.
\nN\u00eb variantet e k\u00ebsaj balade mund t\u00eb hetohen edhe shtres\u00ebzimet kohore historike q\u00eb sjellin jehon\u00ebn e largimeve ushtarake n\u00eb sh\u00ebrbim t\u00eb perandoris\u00eb osmane. P\u00ebrmes largimeve e harrimit \u00ebsht\u00eb p\u00ebrligjur gj\u00ebma e madhe e m\u00ebkatit.
\nBaladat q\u00eb trajtojn\u00eb motivin e v\u00ebllavrasjes si \u201cIsh ni nan\u00eb me dy jetima\u201d, \u201c Ishte kan\u00eb ni gjrue e ve\u201d, \u201cAsht ni gjrue me di jetima\u201d, \u201cRrajti nana di gjem jetajma\u201d etj kan\u00eb gjithashtu nj\u00eb shtrirje t\u00eb gjer\u00eb me 23 variante, duke rizbuluar ankthin e nj\u00eb tragjedie q\u00eb vjen e p\u00ebrgjakshme e primitive deri n\u00eb dit\u00ebt m\u00eb t\u00eb mbrame. Duket se balada nuk e ka p\u00ebrmbyllur ende nevoj\u00ebn reale t\u00eb ekzistenc\u00ebs s\u00eb vet. Ashtu e mistifikuar nga nj\u00eb tis mallkimi am\u00ebsor dhe t\u00eb mbijetes\u00ebs s\u00eb kujtimeve m\u00eb t\u00eb hershme t\u00eb shkeljes dhe dhunimit t\u00eb vendeve t\u00eb shenjta, balada p\u00ebrcjell dhimbjen e pangush\u00eblluar t\u00eb tragjedis\u00eb s\u00eb shuarjes s\u00eb vatr\u00ebs familjare, duke mbyllur p\u00ebrfundimisht shtegun e rip\u00ebrt\u00ebritjes s\u00eb jet\u00ebs. Tek \u201cDasma e Mujit\u201d le t\u00eb kujtojm\u00eb porosin\u00eb p\u00ebr krushqit q\u00eb t\u00eb mos u binin lodrave n\u00eb logun e zanave. Duke u harruar pas g\u00ebzimit t\u00eb tyre krushqit dhunuan logun e Zanave q\u00eb, ashtu t\u00eb t\u00ebrbuara, i shnd\u00ebrruan n\u00eb gur\u00eb krushqit e dasm\u00ebs. Mujit iu desh t\u00eb zbulonte shpirtin e tyre t\u00eb mish\u00ebruar tek tri dhi brigjata, t\u00eb cilat i mbajti t\u00eb ndryme derisa zanat ta hiqnin d\u00ebnimin e tyre, t\u2019i kthenin gur\u00ebt s\u00ebrish n\u00eb njer\u00ebz t\u00eb gjall\u00eb.
\nEdhe tek balada e v\u00ebllavrasjes \u00ebsht\u00eb pik\u00ebrisht zana, q\u00eb u shfaqet dy v\u00ebllez\u00ebrve si grua e nj\u00eb plaku q\u00eb mezi pret ta heq\u00eb qafe dhe t\u00eb martohet me nj\u00ebrin prej tyre. Maskimi si nj\u00eb grua e zakonshme \u00ebsht\u00eb nj\u00eb truk i vog\u00ebl p\u00ebr t\u00eb shtuar p\u00ebrmas\u00ebn tragjike, p\u00ebr t\u00eb arritur vrasjen e v\u00ebllez\u00ebrve me dor\u00ebn e tyre, duke nxitur nd\u00ebr ta dellin e lakmis\u00eb p\u00ebr\u00e7ar\u00ebse. \u201cNuk kesh \u00e7ika me u martue,\/po kesh zana me u shitue\u201d, \u00ebsht\u00eb fomula p\u00ebrmbyll\u00ebse e k\u00ebsaj balade n\u00eb t\u00eb shumtat e varianteve.
\nNd\u00ebrsa n\u00eb ndarjen \u201cBalada t\u00eb ndryshme\u201d autori ka p\u00ebrfshir\u00eb shtat\u00eb cikle, p\u00ebrkat\u00ebsisht dashuria e dy t\u00eb rinjve, tradh\u00ebria e n\u00ebn\u00ebs, tradh\u00ebtia e motr\u00ebs, dashuria e motr\u00ebs p\u00ebr v\u00ebllez\u00ebrit, dashuria e v\u00ebllait p\u00ebr motr\u00ebn dhe balada e Tan\u00ebs.
\nNj\u00eb grup i r\u00ebnd\u00ebsish\u00ebm, q\u00eb mund t\u00eb ishte edhe m\u00eb i pasur, p\u00ebrfshin k\u00ebng\u00eb q\u00eb jan\u00eb botuar m\u00eb par\u00eb n\u00ebn em\u00ebrtime t\u00eb tjera si poezi gojore lirike apo dhe epike. Nisur nga mungesa e elementeve fantastik n\u00eb struktur\u00ebn e tyre, k\u00ebto krijime popullore autori i ka em\u00ebrtruar si balada realiste. 43 baladat e p\u00ebrfshira n\u00eb lib\u00ebr ndah\u00ebn n\u00eb tre cikle: Balada \u2013 vaje, Balada t\u00eb kurbetit dhe Cikli \u2013 Fush\u2019 e Korabit.<\/p>\n
P\u00ebrsa u p\u00ebrket struktur\u00ebs s\u00eb tyre, baladat popullore q\u00eb jan\u00eb mbledhur n\u00eb Lum\u00eb, Has, Malzi e Fan paraqesin karakteristikat e baladave n\u00eb zon\u00ebn e Veriut dhe t\u00eb Lindjes s\u00eb vendit. Pothuajse t\u00eb gjitha k\u00ebng\u00ebt q\u00eb jan\u00eb mbledhur nga bart\u00ebs t\u00eb Hasit, u ngjajn\u00eb baladave n\u00eb zon\u00ebn veriore. Si\u00e7 v\u00ebren edhe studjuesi S. Fetiu, n\u00eb zonat e Veriut shqiptar balada, duke bashk\u00ebjetuar me k\u00ebng\u00ebt epike legjendare dhe historike, sidomos me ato t\u00eb ciklit t\u00eb kreshnik\u00ebve, si dhe duke u interpretuar n\u00eb m\u00ebnyr\u00eb krejt\u00ebsisht t\u00eb nj\u00ebjt\u00eb me to me p\u00ebrcjellje t\u00eb lahut\u00ebs,i \u00ebsht\u00eb n\u00ebnshtruar tendenc\u00ebs s\u00eb epizmit t\u00eb subjekteve dhe p\u00ebrpjekjeve p\u00ebr motivacion sa m\u00eb t\u00eb plot\u00eb veprimit t\u00eb personzheve.
\nNd\u00ebrsa k\u00ebng\u00ebt e mbledhuara n\u00eb Lum\u00eb, Malzi e Fan ngjajn\u00eb me karakteristikat q\u00eb u p\u00ebrshkruhen baladave t\u00eb zon\u00ebs Lindore t\u00eb vendit, q\u00eb fillon nga Kosova dhe duke u shtrir\u00eb edhe n\u00ebp\u00ebr viset shqiptare t\u00eb Maqedonis\u00eb dhe shtrihet deri te zonat jugore dhe juglindore deri tek shqiptar\u00ebt e \u00c7am\u00ebris\u00eb. K\u00ebt\u00eb tip balade e karakterizon pjesmarrja m\u00eb e harmonizuar e strukturave lirike, epike dhe dramatike brenda struktur\u00ebs s\u00eb t\u00ebr\u00ebsishme dhe baraspesha e plot\u00eb e etapave kompozicionale t\u00eb rr\u00ebfimit poetik brenda balad\u00ebs.<\/p>\n
Top of Form<\/p>\n","protected":false},"excerpt":{"rendered":"
Rreth kufijve dhe semantik\u00ebs s\u00eb balad\u00ebs: – \u201cBalada popullore\u201d, mbledhur e e p\u00ebrgatitur p\u00ebr botim nga Shefqet Hoxha Baladat e Lum\u00ebs, Hasit, Malziut dhe Fanit, nj\u00eb kontribut i shtuar p\u00ebr kultur\u00ebn komb\u00ebtare. Nga: Izet Duraku Pas botimit n\u00eb vitin 2005 t\u00eb librit \u201cBalada shqiptare\u201d nga Anton Papleka ku p\u00ebrfshihen rreth 350 balada t\u00eb klasifikuara n\u00eb […]<\/p>\n","protected":false},"author":9,"featured_media":29266,"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":[85,10,86],"tags":[],"class_list":["post-29265","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-histori","category-kultura","category-trashegimi-kulturore"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2019\/12\/Balada-Popullore-Shefqet-Hoxha.jpg?fit=1314%2C789&ssl=1","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p5Z6wp-7C1","jetpack-related-posts":[{"id":42990,"url":"https:\/\/www.shqiperia.com\/blog\/pune-te-mbare-profesor-shefqet-hoxha\/","url_meta":{"origin":29265,"position":0},"title":"Pun\u00eb t\u00eb mbar\u00eb profesor Shefqet Hoxha","author":"Kurt Farka","date":"January 16, 2021","format":false,"excerpt":"Pun\u00eb t\u00eb mbar\u00eb profesor Shefqet Hoxha NGA:\u00a0REXHEP SHAHU\u00a0 N\u00eb dhjetor 2020 profesor Shefqet Hoxha ka tashm\u00eb t\u00eb botuara 10 vepra t\u00eb tij t\u00eb trash\u00ebgimis\u00eb. Jo vet\u00ebm Baladat dhe Proz\u00ebn, por tashm\u00eb p\u00ebr t\u00eb interesuarit jan\u00eb n\u00eb qarkullim Epika Historike, Lirika Popullore dhe Eposi i Kreshnik\u00ebve. Gjithsej 10 libra t\u00eb rrall\u00eb,\u2026","rel":"","context":"In "Histori"","block_context":{"text":"Histori","link":"https:\/\/www.shqiperia.com\/blog\/category\/histori\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2021\/01\/Sefqetoxa.jpg?fit=512%2C307&ssl=1&resize=350%2C200","width":350,"height":200},"classes":[]},{"id":416,"url":"https:\/\/www.shqiperia.com\/blog\/pervjetori-botimit-te-mesharit-te-gjon-buzukut\/","url_meta":{"origin":29265,"position":1},"title":"Pervjetori i botimit te MESHARIT te GJON BUZUKUT","author":"Kurt Farka","date":"January 4, 2018","format":false,"excerpt":"Me 5 janar eshte Pervjetori i botimit te MESHARIT te GJON BUZUKUT Nga: Prof. Dr. Shefqet Hoxha Libri: \u201cKronik\u00eb e Der\u00ebs s\u00eb Gjon Buzukut\u201d, i autorit Jaho Brahaj sjell risi n\u00eb ndri\u00e7imin e nj\u00eb prej figurave m\u00eb t\u00eb spikatura t\u00eb kultur\u00ebs komb\u00ebtare shqiptare, t\u00eb q\u00ebndres\u00ebs kulturore, krahas luft\u00ebs s\u00eb armatosur\u2026","rel":"","context":"In "Kultura"","block_context":{"text":"Kultura","link":"https:\/\/www.shqiperia.com\/blog\/category\/kultura\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2018\/01\/1465192n-203x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":26245,"url":"https:\/\/www.shqiperia.com\/blog\/libri-fatos-mero-rrapaj-kenge-popullore-nga-cameria-tirane-2019-750-f-botim-i-dyte\/","url_meta":{"origin":29265,"position":2},"title":"Libri: – Fatos Mero Rrapaj, K\u00ebng\u00eb popullore nga \u00c7am\u00ebria, , Tiran\u00eb 2019, 750 f. Botim i Dyte. –","author":"Kurt Farka","date":"September 25, 2019","format":false,"excerpt":"Libri: - Fatos Mero Rrapaj, K\u00ebng\u00eb popullore nga \u00c7am\u00ebria, , Tiran\u00eb 2019, 750 f. Botim i Dyte. Libri \u201cK\u00ebng\u00eb popullore nga \u00c7am\u00ebria\u201d zbulon p\u00ebr her\u00eb t\u00eb par\u00eb thesaret e tradit\u00ebs dhe t\u00eb kultur\u00ebs \u00e7ame. Botimi i par\u00eb i k\u00ebsaj vepre i p\u00ebrket vitit 1983, kur u botua nga Instituti i\u2026","rel":"","context":"In "Histori"","block_context":{"text":"Histori","link":"https:\/\/www.shqiperia.com\/blog\/category\/histori\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2019\/09\/70735716_2371416069560222_4618605515683921920_n.jpg?fit=706%2C387&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2019\/09\/70735716_2371416069560222_4618605515683921920_n.jpg?fit=706%2C387&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2019\/09\/70735716_2371416069560222_4618605515683921920_n.jpg?fit=706%2C387&ssl=1&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2019\/09\/70735716_2371416069560222_4618605515683921920_n.jpg?fit=706%2C387&ssl=1&resize=700%2C400 2x"},"classes":[]},{"id":3622,"url":"https:\/\/www.shqiperia.com\/blog\/shefqet-hoxha-kerkues-palodhur-njohes-e-studiues-thelle-lumes-dhe-lumjaneve\/","url_meta":{"origin":29265,"position":3},"title":"Shefqet Hoxha-K\u00ebrkues i palodhur, njoh\u00ebs e studiues i thell\u00eb i Lum\u00ebs dhe lumjan\u00ebve. –","author":"Kurt Farka","date":"February 20, 2018","format":false,"excerpt":"Nga: Sali Onuzi - Gjuha shqipe \u00ebsht\u00eb nj\u00eb nga fushat ku prof.Sh.Hoxha \u00ebsht\u00eb marr\u00eb intensivisht e me sukses. P\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb Ai ka qen\u00eb bashk\u00ebpun\u00ebtor i jasht\u00ebm i Instituteve t\u00eb Gjuh\u00ebs e t\u00eb let\u00ebrsis\u00eb dhe t\u00eb atij t\u00eb Kultur\u00ebs popullore t\u00eb Akademis\u00eb s\u00eb Shkencave t\u00eb Shqip\u00ebris\u00eb. Ka drejtuar\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\/2018\/02\/shefqet-hoxha-gjuhetar-300x273.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":3002,"url":"https:\/\/www.shqiperia.com\/blog\/liber-fundamental-tregimet-e-mocme-shqiptare-mitrush-kutelit\/","url_meta":{"origin":29265,"position":4},"title":"Lib\u00ebr fundamental \u201cTregimet e mo\u00e7me shqiptare\u201d i Mitrush Kutelit. –","author":"Kurt Farka","date":"February 13, 2018","format":false,"excerpt":"Plot 30 vjet pas botimit t\u00eb par\u00eb t\u00eb p\u00ebrrallave \u201cTregimet e mo\u00e7me shqiptare\u201d, t\u00eb Mitrusht Kutelit,\u00a0 p\u00ebr her\u00eb t\u00eb par\u00eb ky lib\u00ebr fundamental p\u00ebr let\u00ebrsin\u00eb shqiptare del n\u00eb nj\u00eb botim luksoz. Jan\u00eb trash\u00ebgimtar\u00ebt e Kutelit, t\u00eb cil\u00ebt kan\u00eb menduar se tani \u00ebsht\u00eb koha p\u00ebr ta rezervuar si nj\u00eb lib\u00ebr luksoz\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\/2018\/02\/tregime-te-mocme-shqiptare.jpg?fit=627%2C900&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2018\/02\/tregime-te-mocme-shqiptare.jpg?fit=627%2C900&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2018\/02\/tregime-te-mocme-shqiptare.jpg?fit=627%2C900&ssl=1&resize=525%2C300 1.5x"},"classes":[]},{"id":33608,"url":"https:\/\/www.shqiperia.com\/blog\/nga-balada-popullore-rriti-nana-dy-jetima-portret-skam-qene-nuse-me-u-martue\/","url_meta":{"origin":29265,"position":5},"title":"Nga balada popullore “Rriti Nana dy Jetima”. Portret: “…Skam qene nuse me u martue","author":"Kurt Farka","date":"April 21, 2020","format":false,"excerpt":"Nga balada popullore \"Rriti Nana dy Jetima\". Monologu: \"...Skam qene nuse me u martue, kam qene zane per me Zanue....\" Kolazh me leter. Autor; \u00a0Jaho Brahaj.","rel":"","context":"In "Arte"","block_context":{"text":"Arte","link":"https:\/\/www.shqiperia.com\/blog\/category\/arte\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2020\/04\/Kolazh-me-leter.-Autor-Jaho-Brahaj.jpg?fit=787%2C425&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2020\/04\/Kolazh-me-leter.-Autor-Jaho-Brahaj.jpg?fit=787%2C425&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2020\/04\/Kolazh-me-leter.-Autor-Jaho-Brahaj.jpg?fit=787%2C425&ssl=1&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2020\/04\/Kolazh-me-leter.-Autor-Jaho-Brahaj.jpg?fit=787%2C425&ssl=1&resize=700%2C400 2x"},"classes":[]}],"_links":{"self":[{"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/posts\/29265","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/users\/9"}],"replies":[{"embeddable":true,"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/comments?post=29265"}],"version-history":[{"count":1,"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/posts\/29265\/revisions"}],"predecessor-version":[{"id":29269,"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/posts\/29265\/revisions\/29269"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/media\/29266"}],"wp:attachment":[{"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/media?parent=29265"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/categories?post=29265"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/tags?post=29265"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}