Nga Ilir Yzeiri <\/p>\n
Nj\u00eb nga gj\u00ebrat p\u00ebr t\u00eb cil\u00ebn flasim rrall\u00eb, \u00ebsht\u00eb edhe mungesa e v\u00ebshtrimeve p\u00ebr ndryshimin e tekstit nga perspektiva e lexuesit dhe sidomos kur ky lexues ka jetuar n\u00eb dy epoka t\u00eb ndryshme, madje t\u00eb kund\u00ebrta. E kam fjal\u00ebn p\u00ebr lexuesin n\u00eb socializ\u00ebm dhe at\u00eb n\u00eb tranzicionin e sot\u00ebm. Brezit tim i q\u00ebllon q\u00eb t\u00eb lexoj\u00eb sot at\u00eb tekst q\u00eb e ka lexuar edhe m\u00eb par\u00eb. Dhe v\u00ebshtruar nga kjo perspektiv\u00eb, ai mund t\u00eb rivler\u00ebsohet nga nj\u00eb perspektiv\u00eb tjet\u00ebr duke arritur, n\u00eb disa raste, q\u00eb t\u00eb modifikoj\u00eb edhe mesazhin.<\/p>\n
Kur kam lexuar librin ATHANAS TASHKO (1863-1915) (Botimet FLESH, Tiran\u00eb 2015), t\u00eb Eno Ko\u00e7os, aty, ve\u00e7 t\u00eb tjerash, kam v\u00ebn\u00eb re se teksti yn\u00eb i Rilindjes Komb\u00ebtare duhet rilexuar edhe nga perspektiva e lexuesit t\u00eb sot\u00ebm p\u00ebr t\u2019u afruar m\u00eb shum\u00eb me fenomenologjin\u00eb e atyre zhvillimeve, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb p\u00ebrftojm\u00eb nj\u00eb narrativ\u00eb m\u00eb realiste p\u00ebr periudh\u00ebn e Rilindjes e at\u00eb t\u00eb Pavar\u00ebsis\u00eb dhe p\u00ebr t\u00eb dekonstruktuar, aty ku \u00ebsht\u00eb e mundur, hagjiografin\u00eb dhe narrativ\u00ebn vet\u00ebm glorifikuese me t\u00eb cil\u00ebn, n\u00eb jo pak raste, \u00ebsht\u00eb nd\u00ebrtuar teksti i historiografis\u00eb s\u00eb krijuar n\u00eb socializ\u00ebm. Nga ky v\u00ebshtrim, figura t\u00eb tilla si kjo e A. Tashkos, q\u00eb, m\u00eb s\u00eb shumti, kan\u00eb ndenjur n\u00eb prapasken\u00eb, por q\u00eb, nga ana tjet\u00ebr, kan\u00eb sponsorizuar me mjete financiare dhe me ide, po t\u00eb p\u00ebrdorim termat e sot\u00ebm, nj\u00eb pjes\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb Rilindjes dhe t\u00eb Pavar\u00ebsis\u00eb, duhet t\u00eb njihen m\u00eb mir\u00eb. Por edhe p\u00ebr nj\u00eb arsye tjet\u00ebr. Pas largimit nga skena politike t\u00eb djalit t\u00eb tij, Ko\u00e7o Tashkos, si\u00e7 ndodhte r\u00ebndom, edhe p\u00ebr A. Tashkon nuk flitej ashtu si\u00e7 do t\u00eb duhej.<\/p>\n
Athanas Tashko \u00ebsht\u00eb babai i sopranos shqiptare Tefta Tashko Ko\u00e7o, i Gaqo e Ko\u00e7o Tashkos dhe gjyshi i dirigjentit dhe muzikologut t\u00eb njohur, Eno Tashko Ko\u00e7o. \u00cbsht\u00eb nj\u00eb familje q\u00eb ka shenjuar t\u00eb kat\u00ebr periudhat e fundit historike: Pavar\u00ebsin\u00eb, periudh\u00ebn e monarkis\u00eb, socializmin dhe postkomunizmin. Ky lib\u00ebr q\u00eb kam p\u00ebrpara, \u00ebsht\u00eb nj\u00eb tekst i plot\u00eb p\u00ebr at\u00eb pjes\u00eb t\u00eb historis\u00eb son\u00eb komb\u00ebtare q\u00eb lidhet me diaspor\u00ebn ton\u00eb n\u00eb Egjipt dhe, n\u00eb mbi 500 faqet e tij, ka nj\u00eb pasuri dokumentare p\u00ebr k\u00ebt\u00eb hap\u00ebsir\u00eb gati shteruese. Njeri i fort\u00eb, biznesmen i klasit t\u00eb par\u00eb, Athanas Tashko e nd\u00ebrton n\u00eb Fajun t\u00eb Egjiptit aktivitetin e tij duke \u00e7elur atje nj\u00eb hotel-restorant dhe e kthen at\u00eb vend n\u00eb pik\u00ebtakimin m\u00eb dometh\u00ebn\u00ebs t\u00eb t\u00eb gjith\u00eb atyre q\u00eb m\u00eb pas do t\u00eb merrnin nj\u00eb rol t\u00eb posa\u00e7\u00ebm n\u00eb p\u00ebrpjekjen p\u00ebr Pavar\u00ebsin\u00eb e Shqip\u00ebris\u00eb.<\/p>\n
N\u00eb nj\u00eb foto t\u00eb rrall\u00eb n\u00eb Liqenin pran\u00eb hotelit t\u00eb tij, mbi nj\u00eb vark\u00eb shihen Tashko, \u00c7ajupi, Filip Shiroka, Noli, Vruho.
\nAty, si t\u00eb thuash, ishte frym\u00ebzimi, por edhe financat. Por mua m\u00eb ka b\u00ebr\u00eb p\u00ebrshtypje ve\u00e7an\u00ebrisht personaliteti i Athanas Tashkos, q\u00eb shfaqet, sidomos, te antropologjia e mendimit t\u00eb tij. Deri tani kisha menduar se Fishta apo Konica jan\u00eb t\u00eb paarritsh\u00ebm n\u00eb shfaqjen e k\u00ebtij stili apo e k\u00ebtij tipari t\u00eb ligj\u00ebrimit t\u00eb tyre q\u00eb strukturon e dekonstrukton mitin e shqiptar\u00ebve si entitet modern brenda kodit t\u00eb nderit, bes\u00ebs, trim\u00ebris\u00eb e virtytit, por Athanas Tashko nuk \u00ebsht\u00eb m\u00eb pak. Tek ai nuk ndihet patetizmi bosh, por cinizmi dhe realizmi i ftoht\u00eb. Klishet\u00eb apo stereotipit\u00eb glorifikuese t\u00eb shqiptarit me t\u00eb cilat e nd\u00ebrtonte at\u00eb figur\u00eb narrativa nacionalromantike, k\u00ebtu, ndonj\u00ebher\u00eb, p\u00ebrtallen. Shqiptari i asaj kohe, por, n\u00eb fakt, edhe ky i sotmi \u00abbredh pa kapist\u00ebr\u00bb (f. 93), thot\u00eb Tashko, n\u00eb kuptimin q\u00eb nuk e njeh disiplin\u00ebn. \u00ab Turqis\u00eb jepi para e merri t\u00eb gjitha\u00bb (f. 93) \u2013 nj\u00eb karakterizim brilant i imperializmit ekonomik. \u00ab Adeti i shqiptarit \u2013 t\u00eb b\u00ebj\u00eb trim\u00ebri e t\u00eb pres\u00eb ta l\u00ebvdojn\u00eb t\u00eb tjer\u00ebt \u00bb (f. 93) \u2013 karakterizim i bukur i mendjemadh\u00ebsis\u00eb boshe. \u00ab Adeti i turkut dhe i grekut \u00ebsht\u00eb t\u00eb vjedh\u00eb trim\u00ebrin\u00eb e tjetrit e t\u00eb l\u00ebvdohet vet\u00eb\u00bb (f. 93)- sa shqiptar\u00eb jan\u00eb vrar\u00eb p\u00ebr Turqin\u00eb e Greqin\u00eb dhe jan\u00eb tretur n\u00eb identitetin e tyre. Por rrall\u00eb kam lexuar nj\u00eb karakterizim aq t\u00eb bukur p\u00ebr identitetin e \u00e7ar\u00eb t\u00eb shqiptar\u00ebve, t\u00eb cil\u00ebt, m\u00eb s\u00eb shumti, identifikohen me fqinj\u00ebt apo me ata q\u00eb i kan\u00eb shtypur. N\u00eb nj\u00eb shkrim t\u00eb tijin me titull \u00abKUNGULL I HUAJ P\u00cbR VEHTEN E TIJ\u00bb, ai shkruan :<\/p>\n
\u00ab \u2026Na shqiptar\u00ebt lind\u00ebm nga barku i n\u00ebn\u00ebs pa ndjenja vetiake, pa vehti t\u00eb nier\u00ebzinjta, pa karakter t\u00eb plot\u00eb. K\u00ebto tri gj\u00ebra t\u00eb vyera p\u00ebr njeriun i marrim pastaj kur rritemi e b\u00ebnemi burra me mustaqe. I marrim nga greku me t\u00eb cilin rojm\u00eb. Do m\u00eb thoni : Ay shqiptar q\u00eb jeton n\u00eb nj\u00eb qark grek merr ndienja, vetia e karakter Greku. Ay q\u00eb ron me Turqit b\u00ebhet Turk. Ay q\u00eb ron me \u00c7ifut\u00ebt t\u00eb cop\u00ebton po tu thuash bamir\u00ebsve t\u00eb tia \u00c7ifut\u00eb e jo Jahudi. Dhe k\u00ebshtu pra secili prej nesh gjendet kurdoher\u00eb kungull i huaj p\u00ebr vehten e tij. Sikur t\u00eb kishte krijuar Zoti n\u00eb k\u00ebt\u00eb bot\u00eb ene ndonj\u00eb qark prej Veshgjat\u00ebsh, q\u00eb t\u00eb mundnim t\u00eb ronim edhe me ata, pasha Zotin mre burr, do kishim sot ene shqiptar\u00eb veshgjatoman\u00eb, t\u00eb cil\u00ebt n\u00eb vent q\u00eb ti luteshin Zotit si nd\u00eb kur lutemi sot duke th\u00ebn\u00eb lai lai i alla dhe mnisthiti mu qirje otan erthis en ti vasilia sov, (kujtom\u00eb o Zot kur t\u00eb vish n\u00eb mbret\u00ebrin\u00eb t\u00ebnde), ata do t\u00eb thoshin : o Zot n\u00eb xhenet t\u00eb gomar\u00ebve! \u00bb (f. 122).<\/p>\n
N\u00eb nj\u00eb vend tjet\u00ebr ai ngre lart urt\u00ebsin\u00eb e shqiptar\u00ebve, t\u00eb cil\u00ebt, n\u00eb konfliktin mes Esad Toptanit dhe Ismail Qemalit n\u00eb vitin 1914, nuk pranuan t\u00eb merrnin arm\u00ebt kund\u00ebr nj\u00ebri-tjetrit. I kujdessh\u00ebm p\u00ebr t\u00eb ndri\u00e7uar sa m\u00eb mir\u00eb ambientin dhe koh\u00ebn ku jeton, ai na tregon nj\u00eb gj\u00eb interesante p\u00ebr donm\u00e9t\u00eb, hebrenjt\u00eb e kthyer n\u00eb mysliman\u00eb, t\u00eb cil\u00ebt, ashtu t\u00eb konvertuar, pra, dit\u00ebn mysliman\u00eb e nat\u00ebn hebrenj, luanin n\u00eb sferat e larta t\u00eb pushtetit turk dhe shqiptar\u00ebt nj\u00ebher\u00eb i afronin kur duhej mbrojtur Perandoria e pastaj i luftonin kur duhej th\u00ebrrmuar ajo. Pragmatizmi i njohur hebre p\u00ebrball\u00eb naivitetit folklorik shqiptar t\u00eb cilin, p\u00ebr fat t\u00eb keq, disa her\u00eb, e heqin p\u00ebr hunde t\u00eb huajt. Sipas Tashkos, kjo ndodh :<\/p>\n
Sepse jemi gamile t\u2019Anadollit, vet\u00eb nuku dijm\u00eb t\u2019ecim, na duhet nj\u00eb m\u00eb i math nga neve q\u00eb t\u00eb na heqinj\u00eb. I math p\u00ebr neve \u00ebsht\u00eb \u00e7do njeri q\u00eb s\u2019\u00ebsht\u00eb nga raca jon\u00eb.
\nSepse jemi pula, na duhet nj\u00eb k\u00ebndes q\u00eb t\u00eb na th\u00ebrras\u00eb kurr kurr kurr dhe t\u00eb mblidhemi nd\u00ebr k\u00ebmb\u00ebt, e ta shohim n\u00eb goj\u00ebt se mos ka ndonj\u00eb koqe varill\u00eb edhe p\u00ebr neve.
\nSepse jemi t\u00eb trash\u00eb, nuku njohim \u00e7\u2019\u00ebsht\u00eb bota, nuku kuputojm\u00eb nga na vjen e mira a e liga, burimn\u00eb nuk na e gjejn\u00eb dot, trash\u00ebsia na b\u00ebn q\u00eb kur p\u00ebsojm\u00eb no nj\u00eb t\u00eb keqe nga v\u00ebllaj yn\u00eb, i lirojm\u00eb vatr\u00ebn\u00eb, kur p\u00ebsojm\u00eb nga i huaji e l\u00ebm\u00eb me Per\u00ebndin\u00eb.
\nSepse sot kemi karakter t\u00eb posht\u00ebr\u00eb. Trash\u00ebsis\u00eb i themi Urt\u00ebsi, Veshgjat\u00ebsis\u00eb \u2013 i themi Bes\u00eb. T\u00eb unjurit kok\u00eb p\u00ebrpara nj\u00eb t\u00eb uaji q\u00eb na \u00e7kat\u00ebron \u2013 i themi Fisnik\u00ebri. Vrasjes p\u00ebr nj\u00eb kok\u00eb keci- i themi Trim\u00ebri. Vrasjes p\u00ebr pun\u00ebn e atija q\u00eb na ushqen (me djers\u00ebn ton\u00eb) \u2013 i themi nder i Shqip\u00ebtiarit. Vrasjes p\u00ebr t\u00eb marr\u00eb gjakun nga soji yn\u00eb \u2013 i themi Nder i Shqip\u00ebris\u00eb. Edhe vrasjes p\u00ebr shkak t\u00eb Komb\u00ebsis\u00eb \u2013 i themi Budallal\u00ebk i Math. (f. 128)
\nAi \u00ebsht\u00eb i ashp\u00ebr edhe me q\u00ebndrimet pa ide t\u00eb shqiptar\u00ebve n\u00eb fillim t\u00eb shekullit, t\u00eb cil\u00ebt hidheshin sa me malazezt\u00eb e sa me serb\u00ebt p\u00ebr t\u00eb luftuar kund\u00ebr Turqis\u00eb s\u00eb Re. Nj\u00eb vep\u00ebr m\u00eb vete e Tashkos ishte gazeta satirike \u00ab Shkopi \u00bb. Ve\u00e7an\u00ebrisht me koh\u00ebn kur qeverisnin xhonturqit, Tashko \u00ebsht\u00eb shum\u00eb kritik dhe kaosin moral e politik q\u00eb mb\u00ebshtillte shqiptar\u00ebt, ai e tregon me fshikullimin e mpreht\u00eb t\u00eb satir\u00ebs. \u00ab Duhet ta dijm\u00eb se asnj\u00eb i huaj nuk \u00ebsht\u00eb miku jyn\u00eb. Mos pandehin mysliman\u00ebt shqiptar\u00eb se Turku apo Xhoni \u00ebsht\u00eb v\u00ebllai jyn\u00eb, mos e besojn\u00eb se Greku \u00ebsht\u00eb nj\u00eb me neve sepse falemi n\u00eb nj\u00eb kish\u00eb \u00bb. (f. 134-135) Dhe m\u00eb posht\u00eb vazhdon :<\/p>\n
\u00abNeve shqiptar\u00ebt jemi lark nga dynjaja shum\u00eb. Neve pandehim se njeri \u00ebsht\u00eb \u00e7do gj\u00eb e gjall\u00eb q\u00eb ka dy k\u00ebmb\u00eb e dy duar. Neve na duket se njeriu ka erdhur n\u00eb k\u00ebt\u00eb bot\u00eb vet\u00ebm p\u00ebr t\u00eb ngr\u00ebn\u00eb e p\u00ebr t\u00eb pir\u00eb, e p\u00ebr t\u2019u martuar q\u00eb t\u00eb b\u00ebnj\u00eb f\u00ebmij\u00eb e t\u2019i l\u00ebshonj\u00eb sokakut. Neve pandehim se nderi i njeriut \u00ebsht\u00eb t\u00eb vras\u00eb nja kat\u00ebr a pes\u00eb a dhjet\u00eb, kur t\u00eb vrasin nonj\u00eb laro, kur t\u00eb vjedhin nonj\u00eb kec, a kur t\u00eb \u00e7kulin nonj\u00eb kok\u00eb presh nga kopshti. Kemi mar\u00eb \u00e7nderimin p\u00ebr nderim, kemi marr\u00eb barbarismin p\u00ebr trim\u00ebri. Nder\u00eb e v\u00ebrtet\u00eb t\u00eb njeriut as e dim\u00eb fare nga vjen. Nder\u00eb quajm\u00eb t\u00eb kruar\u00ebt e bishtit nga \u00e7do njeri i huaj \u00bb. (f. 135).<\/p>\n
\u00cbsht\u00eb e \u00e7uditshme se kjo paradigm\u00eb e sjelljes politike t\u00eb shqiptarit, me p\u00ebrjashtim t\u00eb koh\u00ebs s\u00eb diktatur\u00ebs, n\u00eb t\u00eb cil\u00ebn periudh\u00eb ishin fshir\u00eb tiparet e v\u00ebrteta dhe ishte nd\u00ebrtuar nj\u00eb kod fals i patriotizmit dhe heroizmit jo efikas, sot, n\u00eb liri t\u00eb plot\u00eb, disa nga ato stereotipe q\u00eb p\u00ebrqesh e tall A. Tashko, i ndeshim r\u00ebndom.<\/p>\n
Let\u00ebrk\u00ebmbimi z\u00eb nj\u00eb vend t\u00eb posa\u00e7\u00ebm n\u00eb krijimtarin\u00eb e Tashkos. Letrat e Nolit, q\u00eb i ka analizuar edhe Shuteriqi, jan\u00eb nj\u00eb pasuri m\u00eb vete. \u00ab Mos harro \u2013 i shkruan Noli se rrojtjen time e ke ti n\u00eb dor\u00eb tani \u00bb (f. 365). Noli u nis n\u00eb Amerik\u00eb pik\u00ebrisht nga Fajuni dhe ai q\u00eb e ndihmoi financiarisht dhe e nxiti p\u00ebr at\u00eb mision t\u00eb madh, ishte Athanas Tashko. Aty flitet edhe p\u00ebr gjendjen e v\u00ebshtir\u00eb n\u00eb at\u00eb koh\u00eb t\u00eb Aleksand\u00ebr Xhuvanit. \u00c7etat e \u00c7er\u00e7iz Topullit vijn\u00eb aty dhe ndihmat e Tashkos shkojn\u00eb deri n\u00eb Mal\u00ebsin\u00eb e Veriut, atje ku luftohej p\u00ebr mosdor\u00ebzimin e trojeve shqiptare malazezve. Por natyra e tij e drejtp\u00ebrdrejt\u00eb e b\u00ebn q\u00eb t\u00eb qortoj\u00eb jo vet\u00ebm Konic\u00ebn, por edhe Josif Bag\u00ebrrin. (f. 257) N\u00eb ndonj\u00eb rast tjet\u00ebr ai shprehet se \u00ab krer\u00ebt shqiptar\u00eb g\u00ebnjehen me nj\u00eb flet\u00eb qep\u00eb \u00bb (f. 257). Dhe teksti \u00ebsht\u00eb i mbushur si gjithnj\u00eb me fjal\u00eb t\u00eb urta. \u00ab Mikut ju r\u00ebnko, armikut ju l\u00ebvdo \u00bb (f. 263). Edhe Ismail Qemali kalon andej dhe takohet me Tashkon. Shahin Kolonja po ashtu (f. 267).<\/p>\n
Ky lib\u00ebr mbi Athanas Tashkon na ndihmon t\u00eb v\u00ebshtrojm\u00eb historin\u00eb ton\u00eb sipas fenomenologjis\u00eb s\u00eb akteve dhe veprave q\u00eb sh\u00ebnjojn\u00eb nj\u00eb kuptim m\u00eb t\u00eb drejt\u00eb p\u00ebr t\u00eb shkuar\u00ebn historike. Nga perspektiva e lexuesit t\u00eb sot\u00ebm, si\u00e7 e p\u00ebrmenda n\u00eb fillim, ne kemi mund\u00ebsi t\u00eb dekonstruktojm\u00eb kodin e narrativ\u00ebs socrealiste, sidomos, n\u00eb ato raste, kur nd\u00ebrtohet nj\u00eb tekst linear dhe, n\u00eb shumic\u00ebn e rasteve, bardhezi. Parimi organizues i atij ligj\u00ebrimi ishte hagjiografia, kulti i trim\u00ebris\u00eb dhe i virtytit. Shpesh, personazhet q\u00eb u nd\u00ebrtuan nga historiografia socrealiste, u ngjisnin heronjve pozitiv\u00eb dhe, m\u00eb shum\u00eb, ishin ide ose projektime idesh t\u00eb nd\u00ebrtuara nga fitimtar\u00ebt e Luft\u00ebs s\u00eb Dyt\u00eb Bot\u00ebrore, t\u00eb cil\u00ebt k\u00ebrkonin t\u00eb gjenin rr\u00ebnj\u00ebt e narrativ\u00ebs s\u00eb tyre n\u00eb t\u00eb shkuar\u00ebn e glorifikuar. Nd\u00ebrsa grindjet, p\u00ebr\u00e7arjet, debatet, p\u00ebrjashtoheshin nga argumentimi dhe narrativa e analiz\u00ebs. Nd\u00ebrkoh\u00eb, k\u00ebtu, n\u00eb k\u00ebt\u00eb lib\u00ebr, kemi mund\u00ebsi t\u2019i qasemi m\u00eb mir\u00eb tekstit real t\u00eb asaj periudhe dhe t\u00eb shohim aty edhe reflektimin e sot\u00ebm t\u00eb sjelljeve q\u00eb prodhojm\u00eb si entitet. K\u00ebshtu, te \u00ab Liria e Shqip\u00ebris\u00eb \u00bb n\u00eb nr. 7 gjejm\u00eb nj\u00eb let\u00ebr t\u00eb Xhuvanit kund\u00ebr Nolit. Jani Vruho reagon keq kund\u00ebr Xhuvanit. Ky i fundit i shkruan Tashkos dhe i thot\u00eb q\u00eb mes meje e Nolit ka keqkuptime t\u00eb nivelit akademik, por nuk i meritoj \u00ab munx\u00ebt q\u00eb m\u00eb jep Vruho \u00bb. (f. 270). Figura e Xhuvanit jepet n\u00eb disa an\u00eb n\u00eb marr\u00ebdh\u00ebnie me Tashkon. K\u00ebtu del edhe ndonj\u00eb fjal\u00eb e re si p.sh. : gatuejn\u00ebr p\u00ebr kuzhinier apo tejshkrim p\u00ebr faksimile. Problemet mes mysliman\u00ebve e t\u00eb krishter\u00ebve nuk jan\u00eb edhe aq t\u00eb zbehta. Thimi Mitko, po ashtu, shfaqet n\u00eb k\u00ebt\u00eb ambient. Por edhe ngjarja e Vlor\u00ebs, ku m\u00eb 9 dhjetor erdhi nj\u00eb anije me arm\u00eb dhe roli i gjeneralit Tomson jan\u00eb pjes\u00eb e shqet\u00ebsimeve t\u00eb shqiptar\u00ebve t\u00eb Egjiptit e t\u00eb Tashkos, q\u00eb ishte nj\u00eb far\u00eb qendre e k\u00ebtij komuniteti. Shfaqet aty edhe Adhamidhi, mjeku real q\u00eb u b\u00eb personazh i njohur i \u00c7ajupit. Ai i ankohet Tashkos se ky e shan si\u00e7 b\u00ebn me grek\u00ebt. N\u00eb Fajun ka ardhur edhe Ferid Toptani dhe i k\u00ebrkon Tashkos ndihma financiare p\u00ebr kryengritjen e Veriut. Nd\u00ebrsa nga letrat me Milo Du\u00e7in t\u00ebrheq v\u00ebmendjen th\u00ebnia se me Pavar\u00ebsin\u00eb b\u00ebm\u00eb nj\u00eb Turqi t\u00eb vog\u00ebl, po shpresojm\u00eb t\u00eb b\u00ebjm\u00eb nj\u00eb Shqip\u00ebri t\u00eb madhe. N\u00eb lib\u00ebr jan\u00eb edhe 33 letrat e Nolit p\u00ebr Tashkon. M\u00eb ka b\u00ebr\u00eb p\u00ebrshtypje letra e par\u00eb q\u00eb tregon rrug\u00ebn e Nolit nga Misiri n\u00eb Napoli dhe nga Napoli n\u00eb New York. P\u00ebrshkrimet e Nolit n\u00eb dogan\u00ebn e Napolit, pastaj shoq\u00ebria me nj\u00eb dibran n\u00eb anije jan\u00eb proza t\u00eb mrekullueshme. Letrat e Nolit jan\u00eb nj\u00eb mrekulli m\u00eb vete. P\u00ebrshkrimet e tij n\u00eb Amerik\u00eb dhe gjendja e shqiptar\u00ebve atje jan\u00eb dh\u00ebn\u00eb nga dora e nj\u00eb mjeshtri t\u00eb madh. T\u00ebrheq v\u00ebmendjen nj\u00eb vet\u00eblavd\u00ebrim gjith\u00eb ironi q\u00eb ai i b\u00ebn vetes, sidomos kur sheh se \u00e7far\u00eb ambienti \u00ebsht\u00eb ai q\u00eb ka gjetur atje. Kjo t\u00eb l\u00eb t\u00eb kuptosh edhe tonin e ve\u00e7ant\u00eb q\u00eb kishin marr\u00ebdh\u00ebniet e shqiptar\u00ebve n\u00eb at\u00eb koh\u00eb.<\/p>\n
\u00ab Politika \u00ebsht\u00eb nj\u00eb gj\u00eb e panjohur p\u00ebr mi Shqip\u00ebtar\u00ebt. Po \u00ab me ashtu dua \u00bb s\u2019b\u00ebjm\u00eb gj\u00ebkafsh\u00eb. \u00ab Zbutuni ca pak bre derra \u00bb. T\u00eb t\u00ebr\u00eb duan t\u00eb duken trim\u00eb n\u00ebr marr\u00ebzit\u00eb e tyre. Po un\u00eb ju them q\u00eb vet\u00ebm un\u00eb marr vesh nga k\u00ebto pun\u00ebra. \u00ab Un\u00eb jam Shqip\u00ebria \u00bb, Cos\u00ec parlava Zaratustra. Po, m\u00eb ka dhe lezet gjuha, bre, kur b\u00ebnem mukajet dhe flas. Dhe her\u2019her m\u00eb vjen ashtu t\u00eb puth vetehen\u00eb\u2026 \u00ab Hik\u00eb, ore Ni\u00e7e, hik\u00eb nd\u00ebr Shkret\u00ebtir\u00eb, se s\u2019jam goja q\u00eb u lipset k\u00ebtyre vesh\u00ebve \u00bb. (348-349)<\/p>\n
Ky ton familjar dhe ironik ua l\u00eb vendin pastaj lutjeve p\u00ebr t\u2019i d\u00ebrguar t\u00eb holla n\u00eb m\u00ebnyr\u00eb q\u00eb ai t\u00eb vijoj\u00eb pun\u00ebn e t\u00eb ushqehet. Letrat i n\u00ebnshkruan me pseudonimin Ali Baba Qyteza. Vihet re ndikimi i Ni\u00e7es. N\u00eb nj\u00eb let\u00ebr tjet\u00ebr, Noli zbulon v\u00ebshtir\u00ebsit\u00eb dhe injoranc\u00ebn e bashkatdhetar\u00ebve t\u00eb tij q\u00eb nuk arrijn\u00eb t\u00eb kuptojn\u00eb misionin q\u00eb ai ka marr\u00eb dhe ndihm\u00ebn q\u00eb i duhet. Pik\u00ebrisht k\u00ebt\u00eb an\u00eb t\u00eb l\u00ebvizjes p\u00ebr Pavar\u00ebsi shpesh nuk e p\u00ebrmendim sa duhet. Ai thot\u00eb se ka gjezdisur n\u00eb disa fshatra dhe qytete t\u00eb Amerik\u00ebs, por ka gjetur shum\u00eb pak shqiptar\u00eb q\u00eb kan\u00eb pranuar t\u00eb abonohen n\u00eb gazet\u00ebn e tij. Flet p\u00ebr borxhet dhe vizaton t\u00eb nj\u00ebjt\u00ebn situat\u00eb n\u00eb Buffalo, Xhejmstaun, Boston, Augusten. Dhe v\u00ebren me d\u00ebshp\u00ebrim se, p\u00ebr fat t\u00eb keq, \u00ab Ideali i shqiptarit ka qen\u00eb ylyfeja \u00bb (f ; 354). K\u00ebtu, n\u00eb letr\u00ebn p\u00ebr Tashkon, ai tregon edhe f\u00ebmij\u00ebrin\u00eb e tij, b\u00ebr\u00eb e njohur m\u00eb pas n\u00eb veprat q\u00eb jan\u00eb botuar p\u00ebr t\u00eb, sidomos nga Nasho Jorgaqi, q\u00eb i kushtoi nj\u00eb pjes\u00eb t\u00eb jet\u00ebs s\u00eb tij figur\u00ebs s\u00eb Nolit. M\u00eb tej, kontradikta me Sotir Pecin, pastaj krijimi i shoq\u00ebris\u00eb \u00ab Besa- Bes\u00eb \u00bb. Dhe pastaj, ashtu si n\u00eb nj\u00eb reportazh, tregon rrug\u00ebn q\u00eb ka ndjekur p\u00ebr t\u2019u b\u00ebr\u00eb prift. Zakonisht, kur flitet p\u00ebr Nolin, rrall\u00eb p\u00ebrmenden edhe detajet nganj\u00ebher\u00eb groteske t\u00eb jet\u00ebs s\u00eb tij. E till\u00eb \u00ebsht\u00eb nj\u00eb let\u00ebr q\u00eb ai i drejton Tashkos n\u00eb lidhje me martes\u00ebn. Si\u00e7 dihet, nj\u00eb nga kushtet p\u00ebr t\u2019u shuguruar prift ortodoks, ishte q\u00eb duhej t\u00eb ishe i martuar. Dhe Noli i shkruan Tashkos q\u00eb t\u2019i gjej\u00eb nj\u00eb nuse sa p\u00ebr t\u00eb realizuar k\u00ebt\u00eb angazhim q\u00eb do t\u00eb rezultonte m\u00eb von\u00eb si nj\u00eb nga veprat m\u00eb t\u00eb m\u00ebdha t\u00eb b\u00ebra ndonj\u00ebher\u00eb nga nj\u00eb patriot. Noli, me krijimin e Kish\u00ebs Autoqefale Shqiptare, ka merit\u00ebn se ia hoqi nga duart Kish\u00ebs Ortodokse Greke popullsin\u00eb shqiptare ortodokse. Po kjo \u00ebsht\u00eb nj\u00eb histori m\u00eb vete. K\u00ebtu, n\u00eb k\u00ebt\u00eb let\u00ebr, pasi p\u00ebrshkruan peripecit\u00eb e jasht\u00ebzakonshme dhe varf\u00ebrin\u00eb, ai, n\u00eb mbyllje, me humor, i thot\u00eb Tashkos:<\/p>\n
\u00ab N\u00eb je patriot, b\u00ebju dhe ca m\u00eb tep\u00ebr dhe mbaroje k\u00ebt\u00eb pun\u00eb dhe t\u2019ap urat\u00ebn.<\/p>\n
Fan Noli<\/p>\n
P:S: n\u00eb mos e mbarofsh k\u00ebt\u00eb pun\u00eb dot\u2019 t\u00eb mallkoj. Po munt t\u00eb m\u00eb thuash se mallkimi im nuk\u00eb z\u00eb pa [u] b\u00ebr\u00eb prift. Po un\u00eb them q\u00eb z\u00eb, se n\u00eb mos jam tani prift i Kish\u00ebs, po pa fjal\u00eb jam prift i Shqip\u00ebris\u00eb. Dhe kij kujdes,<\/p>\n
F.N.<\/p>\n
Si p\u00ebrfundim, martesa nuk b\u00ebhet. P\u00ebrmes let\u00ebrk\u00ebmbimit me Tashkon, marrim vesh problemet me Sotir Pecin, pastaj v\u00ebshtir\u00ebsit\u00eb p\u00ebr t\u00eb shtypur librin e Mesh\u00ebs n\u00eb shqip. V\u00ebshtir\u00ebsi pa fund. I shkruan edhe Konic\u00ebs n\u00eb Bruksel, Xhuzepe Skiroit n\u00eb Itali dhe Kristo Luarasit n\u00eb Sofje, por nuk arrin asgj\u00eb:<\/p>\n
\u00abNdodhem shtr\u00ebnguar shum\u00eb nga sh\u00ebndeti, nga puna dhe m\u00eb tep\u00ebr nga xhepi. Tani kuptova q\u00eb s\u2019kam miq gj\u00ebkunt me gjith\u00eb q\u00eb b\u00ebra \u00e7\u2019munda p\u00ebr t\u00eb tjer\u00ebt. Jam futur n\u00ebr borxhe me t\u00eb gjitha an\u00ebt nga pun\u2019 e gazet\u00ebs, e cila s\u2019vete mir\u00eb. N\u00eb u-mbajt, u- mbajt nga xhepi im. Po tani s\u2019kam m\u00eb dhe ngeca. N\u00eb qoft\u00eb se mundni t\u00eb m\u00eb d\u00ebrgoni 6-10 lira hua, munt t\u00eb thoni q\u00eb m\u00eb ndiht\u00eb n\u00eb rasjen m\u00eb kritike t\u00eb jet\u00ebs sime. Do t\u2019jua kthej prap\u00eb sa m\u00eb shpejt q\u00eb t\u00eb munt me ato pjes\u00eb q\u00eb m\u00eb dhat\u00eb kur u- nisa p\u00ebr Amerik\u00eb. N\u00eb mos m\u2019i d\u00ebrgofshi k\u00ebto, harro-m\u00eb-ni se s\u2019ju kam mik m\u00eb.<\/p>\n
Mbetem i p\u00ebrunjur,
\nBabaj i Kish\u00ebs Shqipe
\n+Fan Noli 28 Park Square<\/p>\n
P.S. N\u00eb qoft\u00eb se i d\u00ebrgoni, t\u00eb vijn\u00eb k\u00ebtu para mezit t\u00eb Viesht\u00ebs s\u00eb Par\u00eb
\n+F. N (AQSH. F. Athanas Tashko, D. 20, V.1960-13, fl. 48-50)<\/p>\n
Si\u00e7 kuptohet, Tashkoja e ka ndihmuar sepse let\u00ebrk\u00ebmbimi me t\u00eb vazhdon. Nj\u00eb kapitull m\u00eb vet\u00eb p\u00ebrb\u00ebjn\u00eb letrat me Sotir Kolen\u00eb dhe mendimet q\u00eb kishin nisur n\u00eb at\u00eb koh\u00eb p\u00ebr nj\u00ebsimin e alfabetit. Edhe aty her\u00eb ka mir\u00ebkuptim e her\u00eb grindje. Nis interesi i tij p\u00ebr t\u00eb sjell\u00eb modelin e shkoll\u00ebs angleze n\u00eb Shqip\u00ebri. M\u00ebsojm\u00eb pastaj se Tashko do t\u00eb kthehet n\u00eb Shqip\u00ebri. Letrat me Spiro Dinen, po ashtu, z\u00ebn\u00eb nj\u00eb vend t\u00eb posa\u00e7\u00ebm. Por ato do t\u00eb k\u00ebrkonin nj\u00eb v\u00ebshtrim m\u00eb vete.<\/p>\n
Ky ishte vet\u00ebm nj\u00eb v\u00ebshtrim i shpejt\u00eb mbi nj\u00eb vep\u00ebr t\u00eb gjer\u00eb me nj\u00eb dokumentacion shterues p\u00ebr nj\u00eb periudh\u00eb p\u00ebr t\u00eb cil\u00ebn tani flitet rrall\u00eb. Mir\u00ebpo rikthimi me mjetet e narrativ\u00ebs s\u00eb sotme drejt k\u00ebsaj tradite, do t\u00eb na ndihmonte shum\u00eb p\u00ebr t\u00eb kuptuar se sa pak kemi ndryshuar nga ai shqiptari q\u00eb vizatonte Athanas Tashko dhe se sa t\u00eb rrall\u00eb jan\u00eb sot ata q\u00eb sponsorizojn\u00eb p\u00ebr mbroth\u00ebsin\u00eb e k\u00ebtij vendi.<\/p>","protected":false},"excerpt":{"rendered":"
Nga Ilir Yzeiri Nj\u00eb nga gj\u00ebrat p\u00ebr t\u00eb cil\u00ebn flasim rrall\u00eb, \u00ebsht\u00eb edhe mungesa e v\u00ebshtrimeve p\u00ebr ndryshimin e tekstit nga perspektiva e lexuesit dhe sidomos kur ky lexues ka jetuar n\u00eb dy epoka t\u00eb ndryshme, madje t\u00eb kund\u00ebrta. E kam fjal\u00ebn p\u00ebr lexuesin n\u00eb socializ\u00ebm dhe at\u00eb n\u00eb tranzicionin e sot\u00ebm. Brezit tim i […]<\/p>\n","protected":false},"author":0,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-81024","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"_links":{"self":[{"href":"https:\/\/zennihost.com\/test\/wp-json\/wp\/v2\/posts\/81024","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/zennihost.com\/test\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/zennihost.com\/test\/wp-json\/wp\/v2\/types\/post"}],"replies":[{"embeddable":true,"href":"https:\/\/zennihost.com\/test\/wp-json\/wp\/v2\/comments?post=81024"}],"version-history":[{"count":0,"href":"https:\/\/zennihost.com\/test\/wp-json\/wp\/v2\/posts\/81024\/revisions"}],"wp:attachment":[{"href":"https:\/\/zennihost.com\/test\/wp-json\/wp\/v2\/media?parent=81024"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/zennihost.com\/test\/wp-json\/wp\/v2\/categories?post=81024"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/zennihost.com\/test\/wp-json\/wp\/v2\/tags?post=81024"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}