{"id":2856,"date":"2023-12-19T15:14:29","date_gmt":"2023-12-19T15:14:29","guid":{"rendered":"https:\/\/kosovoweb.com\/iwabogdani\/?p=2856"},"modified":"2023-12-19T15:16:12","modified_gmt":"2023-12-19T15:16:12","slug":"padmaja-iyengar-paddy-poezia-dhe-une-nga-prend-buzhala","status":"publish","type":"post","link":"https:\/\/www.iwabogdani.org\/sq\/padmaja-iyengar-paddy-poezia-dhe-une-nga-prend-buzhala\/","title":{"rendered":"Padmaja Iyengar -Paddy: \u201cPOEZIA DHE UN\u00cb\u201d, nga Prend Buzhala"},"content":{"rendered":"

DHUNTI T\u00cb FRYM\u00cbZIMIT: POEZIA DHE\u00a0DASHURIA<\/strong><\/p>\n

Nga Prend BUZHALA<\/em><\/p>\n

(Padmaja Iyengar -Paddy: \u201cPOEZIA DHE UN\u00cb\u201d,\u00a0poezi t\u00eb p\u00ebrzgjedhura dhe t\u00eb p\u00ebrkthyera nga\u00a0anglishtja: Jeton Kelmendi e n\u00eb redaktim t\u00eb Xhemil\u00a0Byty\u00e7it, Prishtin\u00eb 2023)
\nPoezia, dashuria, jeta me dramat e p\u00ebrplasjet e saj,\u00a0vizionet e d\u00ebshirat p\u00ebr nj\u00eb bot\u00eb t\u00eb lir\u00eb, jan\u00eb vet\u00ebm nga\u00a0disa punktet e k\u00ebndimit poetik te ky v\u00ebllim i\u00a0zgjedhur poezish t\u00eb poetes indiane Padmaja Iyengar\u00a0-Paddy. Nd\u00ebrkaq, larushia e nj\u00eb bote t\u00eb past\u00ebr, t\u00eb
\nvirgj\u00ebr e t\u00eb pasur emocionale dhe meditative, n\u00eb\u00a0shqip vjen po me at\u00eb ringjallje t\u00eb freskis\u00eb shpreh\u00ebse\u00a0poetike, sado q\u00eb hetohet se ky thesar shprehjesh\u00a0ende nuk ka arritur t\u00eb ket\u00eb ato shkall\u00eb t\u00eb k\u00ebnaqshme\u00a0t\u00eb tekstit letrar.<\/p>\n

Mir\u00ebpo, ndryshe nga tekstolog\u00ebt q\u00eb na e k\u00ebrkojn\u00eb nj\u00eb\u00a0qasje t\u00eb ftoht\u00eb, fjala poetike e k\u00ebsaj krijueseje na fton\u00a0t\u00eb ndiejm\u00eb e p\u00ebrsiasim ndryshe:
\nN\u00eb \u00e7do zem\u00ebrN\u00eb \u00e7do art<\/p>\n

N\u00eb qet\u00ebsi
\nN\u00eb l\u00ebvizje
\nN\u00eb rr\u00ebmuj\u00ebn e shiut
\nN\u00eb dh\u00ebmb\u00ebt e dimrit k\u00ebrcasin
\nN\u00eb VIBGYOR t\u00eb fllusk\u00ebs
\nN\u00eb gurgullim\u00ebn qesharake t\u00eb foshnj\u00ebs
\nN\u00eb detin e thell\u00eb blu
\nN\u00eb gjelb\u00ebrimin e natyr\u00ebs
\nN\u00eb barkun e fsheht\u00eb t\u00eb tok\u00ebs
\nN\u00eb hap\u00ebsir\u00ebn e madhe t\u00eb qiellit
\nN\u00eb k\u00ebrcimin kozmik t\u00eb Shiv\u00ebs
\nN\u00eb v\u00ebshtrimin e t\u00eb dashuruarit
\nMe fjal\u00eb qe i pavarur
\nTek ai, ajo, ata, un\u00eb
\nGjith\u00e7ka q\u00eb dua t\u00eb shoh
\nDhe do t\u00eb shoh ndonj\u00ebher\u00eb
\n\u00cbsht\u00eb poezia, poezi
\nDhe vet\u00ebm poezia!
\nE pra, poezia nuk na \u00ebsht\u00eb vet\u00ebm tekst. Shkon m\u00eb tej:\u00a0\u00ebsht\u00eb k\u00ebndim, po edhe imazh, spekt\u00ebr, tinguj,\u00a0kundrim, meditim, hap\u00ebsir\u00eb kozmike\u2026 N\u00ebse poezia\u00a0\u00ebsht\u00eb tekst i thurur, ai k\u00ebtu na shfaqet edhe si fakt\u00a0spiritual, edhe si fakt material, madje, \u00ebsht\u00eb edhe
\nfakt simbolik, \u00ebsht\u00eb nj\u00eb DI\u00c7KA shpesh e\u00a0paperceptueshme dhe e pakapshme p\u00ebr ne. \u00cbsht\u00eb
\nnj\u00eb realitet i struktur\u00ebs tekstuale e q\u00eb formojn\u00eb nj\u00eb\u00a0t\u00ebr\u00ebsi, q\u00eb nga poezia e par\u00eb e deri te ajo e fundit.\u00a0Fjal\u00ebt \u00e7ojn\u00eb farefisni t\u00eb p\u00ebrbashk\u00ebt, kurse gjakimet e\u00a0fol\u00ebsit lirik konvergjojn\u00eb konventat e jet\u00ebs e t\u00eb\u00a0PADMAJA IYENGAR -PADDY\u00a0vdekjes, sepse libri ka nj\u00eb fillim dhe nj\u00eb fund q\u00eb e\u00a0k\u00ebrkon k\u00ebt\u00eb shk\u00ebmbim simbolik nivelesh t\u00eb\u00a0tekstuales: pas nj\u00eb fundi vjen n\u00eb fillim i ri; \u00ebsht\u00eb nj\u00eb\u00a0un\u00eb poetik i shkrir\u00eb n\u00eb gjith\u00e7ka q\u00eb poetja k\u00ebndon:
\nPor sa her\u00eb q\u00eb ndodh,
\n\u201cUni\u201d i bot\u00ebs sime t\u00eb jashtme\u00a0dhe \u201cuni\u201d i bot\u00ebs sime t\u00eb brendshme\u00a0Do t\u00eb p\u00ebrzihen dhe do t\u00eb shfaqet si \u201cNE\u201d\u00a0Dhe s\u00eb bashku \u201cNE\u201d do t\u00eb vendosim\u00a0N\u00eb nj\u00eb udh\u00ebtim n\u00eb nj\u00eb bot\u00eb t\u00eb re.
\nMikrostrukturat e jet\u00ebs shpalosen me ndjeshm\u00ebri\u00a0n\u00ebp\u00ebrmes fjal\u00ebs (Poezia dhe un\u00eb) dhe n\u00ebp\u00ebrmes\u00a0dashuris\u00eb (cikli Shum\u00eb dashuri t\u00eb ndritur).
\nNe e lexojm\u00eb k\u00ebt\u00eb poezi ashtu, me zgjimin e\u00a0emocionit t\u00eb brendsh\u00ebm e me kureshtjen e nj\u00eb \u201cbote\u00a0tjet\u00ebr\u201d t\u00eb perceptimeve e p\u00ebrsiatjeve, porse, n\u00eb t\u00eb\u00a0v\u00ebrtet\u00eb, ngadal\u00eb futemi n\u00eb magjin\u00eb e nj\u00eb bote lirike;\u00a0ne gjithnj\u00eb i rikthehemi burimit t\u00eb par\u00eb: cili \u00ebsht\u00eb
\nkuptimi e q\u00ebllimi i ekzistenc\u00ebs (p\u00ebr t\u00eb cilat poezit\u00eb na\u00a0e japin p\u00ebrgjigjen e tyre n\u00eb form\u00eb arti), kurse p\u00ebrpara\u00a0na rr\u00ebmbejn\u00eb gjendjet shpirt\u00ebrore n\u00eb marr\u00ebdh\u00ebniet
\nsublime me madh\u00ebshtin\u00eb e artit, me eliksirin e\u00a0reflektimeve; marr\u00ebdh\u00ebnie t\u00eb nd\u00ebrliqshme mes jet\u00ebs,\u00a0filozofis\u00eb dhe poezis\u00eb, mes k\u00ebndimit t\u00eb motivimit\u00a0jet\u00ebsor, gjuh\u00ebs poetike dhe form\u00ebsimit t\u00eb p\u00ebrvojave\u00a0t\u00eb r\u00ebnd\u00ebsishme t\u00eb jet\u00ebs.<\/p>\n

Mendimet e mia endacake dhe un\u00eb\u00a0Kthehu n\u00eb sht\u00ebpi p\u00ebr t\u2019u b\u00ebr\u00eb\u00a0Nj\u00ebsh me poezi\u00a0P\u00ebrmes fjal\u00ebve q\u00eb shp\u00ebrthejn\u00eb\u00a0Me qart\u00ebsi dhe pa dyshim\u00a0P\u00ebr t\u00eb zbukuruar dhe lul\u00ebzuar poezin\u00eb time.\u00a0Pik\u00ebrisht pse krijimi poetik \u00ebsht\u00eb i sfer\u00ebs s\u00eb\u00a0magjishme, i nj\u00eb bote t\u00eb shenjt\u00ebruar gjith\u00eb mister; s\u00eb\u00a0k\u00ebndejmi, edhe ligj\u00ebrimi poetik em\u00ebrton t\u00eb\u00a0padukshmen, at\u00eb q\u00eb njer\u00ebzit e r\u00ebndomt\u00eb nuk e\u00a0ndiejn\u00eb dhe nuk e shohin dhe nuk e prekin\u2026 dhe kaq\u00a0e drejtp\u00ebrdrejt\u00eb na vjen kjo poezi, me thjesht\u00ebsin\u00eb e\u00a0saj proverbiale.<\/p>\n

Her\u00ebn tjet\u00ebr ne e lexojm\u00eb edhe natyr\u00ebn paradoksale\u00a0t\u00eb tematizimeve paralele: jet\u00eb e vdekje, dashurimosdashuri, drit\u00eb dhe err\u00ebsir\u00eb, \u00ebnd\u00ebrr dhe realitet,\u00a0vuajtje dhe shpres\u00eb, rob\u00ebrim nga lakmia dhe veset\u00a0dhe spastrim, \u00e7lirim a nj\u00eb si katarsis i brendsh\u00ebm.
\nVrujojn\u00eb sintagma paradoksesh, kontradikta\u00a0th\u00ebniesh q\u00eb e zhdrivillojn\u00eb nd\u00ebrliq\u00ebsin\u00eb e realitetit,\u00a0me an\u00eb binar\u00ebsh semantik\u00eb me komentime t\u00eb\u00a0nd\u00ebrliqshme t\u00eb tekstit. (Sa m\u00eb shum\u00eb e dua At\u00eb,\/ aq m\u00eb\u00a0shum\u00eb Ai m\u00eb injoron\u2026\/Por gjith\u00e7ka q\u00eb gjej \u00ebsht\u00eb nj\u00eb
\nzbraz\u00ebti e err\u00ebt e shtuar nga mungesa e Tij.\u201d). K\u00ebso\u00a0tematizimesh paradoksale t\u00eb ekzistimit e t\u00eb koh\u00eb-
\nPADMAJA IYENGAR -PADDY<\/p>\n

hap\u00ebsir\u00ebs, shtrihen edhe p\u00ebrgjat\u00eb gjith\u00eb tekstit t\u00eb nj\u00eb
\npoezie:
\nMendja duket se endet pa q\u00ebllim;\u00a0Koha e \u00e7muar duket se harxhohet.
\nPa synime, pa objektiva, pa vizion;\u00a0Jeta lul\u00ebzon n\u00eb nj\u00eb mision pa q\u00ebllime.
\nSyt\u00eb duken sikur shohin n\u00eb m\u00ebnyr\u00eb t\u00eb padukshme,\u00a0Mendja duket se mendon pa mendje,
\nZemra duket se ndihet pa zem\u00ebr,\u00a0Konfuzioni mbret\u00ebron pafund.
\nSubjekti lirik gjendet n\u00eb nj\u00eb rr\u00ebmuj\u00eb t\u00eb brendshme,\u00a0k\u00ebrkon shp\u00ebtim n\u00ebp\u00ebrmes p\u00ebrgj\u00ebrimesh e lutjesh. A\u00a0do t\u00eb marr\u00eb p\u00ebrgjigje? Menj\u00ebher\u00eb n\u00eb vazhdim, vijn\u00eb
\npoezi gjith\u00eb drit\u00eb, me fjal\u00eb q\u00eb rrjedhin si muzik\u00eb\u00a0n\u00ebp\u00ebr k\u00ebndimet e poetes. Jan\u00eb \u00e7aste ngaz\u00eblluese q\u00eb e\u00a0mbushullojn\u00eb qenien. Sepse vet\u00eb poezia \u00ebsht\u00eb drit\u00eb,\u00a0dashuri, jet\u00eb, shpirt, dell, h\u00ebn\u00eb, arg\u00ebtim, mir\u00ebsi,\u00a0magji, muzik\u00eb, vall\u00ebzim, loj\u00eb, udh\u00ebtim, pik\u00ebsynim\u2026
\n\u00ebsht\u00eb liri e mbi-liri!\u00a0Kurse te poezia e dashuris\u00eb e kemi po at\u00eb bot\u00eb
\nk\u00ebrkimesh t\u00eb lirshme, t\u00eb mbushulluar me t\u00eb\u00a0bukur\u00ebn, mir\u00ebsin\u00eb. Ajo ka shtigjet e saj, universin e\u00a0saj, ligjet e saj e kanunet e saj q\u00eb nuk mund t\u2019i ket\u00eb
\nasnj\u00eb kushtetut\u00eb bot\u00ebrore me kufizimet e veta. Ajo\u00a0\u00ebsht\u00eb norm\u00eb e ndjesis\u00eb, \u00e7astit t\u00eb beft\u00eb dhe p\u00ebrjet\u00ebsis\u00eb,\u00a0qet\u00ebsis\u00eb dhe dhembjes, humbjes dhe fitoreve,\u00a0betejave dhe paqes\u2026 e n\u00eb fund vjen nj\u00eb ftes\u00eb:<\/p>\n

Me dashuri ka kaq shum\u00eb mund\u00ebsi.\u00a0Ejani t\u00eb bashkohemi, t\u00eb zhytemi dhe t\u00eb p\u00ebrzihemi \u2013
\nMe dashuri dhe paqe \u2013 le t\u00eb mos mbaroj\u00eb kjo kurr\u00eb.\u00a0M\u00eb tutje, te \u201cL\u00ebvorja e portokallit\u201d t\u00eb fitohet mbresa\u00a0se ngjet nj\u00eb psiko-dram\u00eb, kurse te \u201cPakti i thyer\u201d,
\nnd\u00ebrdija e fol\u00ebsit lirik \u00ebsht\u00eb e zgjuar, e p\u00ebrndritur, e\u00a0\u00e7an m\u00eb dysh hap\u00ebsir\u00ebn midis jet\u00ebs e vdekjes: \u201cJasht\u00eb\u00a0n\u00eb t\u00eb hapur\/ do t\u00eb jem larguar\/ Por ti mbetesh\/ P\u00ebr\u00a0t\u2019iu p\u00ebrgjigjur pyetjeve.\u201d \u00cbsht\u00eb nj\u00eb pakt midis nj\u00eb\u00a0amaneti ende t\u00eb pa rr\u00ebfyer.
\nKa kaq shum\u00eb reminishenca dhe nuanca p\u00ebrjetimesh\u00a0t\u00eb erosit t\u00eb past\u00ebr tek k\u00ebto poezi, sa ti e ndien veten\u00a0n\u00eb nj\u00eb bot\u00eb deliriumi. N\u00eb nj\u00eb dehje t\u00eb kthjell\u00ebt, si\u00e7\u00a0thoshin indian\u00ebt e mo\u00e7\u00ebm p\u00ebr frym\u00ebzimin. P\u00ebr\u00a0shkak se k\u00ebto dy krye-ndjesi, poezia dhe dashuria,\u00a0jan\u00eb nj\u00eb akt krijues i vet\u00eb jet\u00ebs dhe artit poetik, jan\u00eb\u00a0identitet i nj\u00ebra-tjetr\u00ebs, jan\u00eb gjendje e ndryshme e
\nvet\u00ebdijes, \u00ebsht\u00eb gjendje e ekstaz\u00ebs hyjnore, si\u00e7 do t\u00eb\u00a0thoshte Paltoni i urt\u00eb.
\nKjo \u00ebsht\u00eb poetika si dhunti e muzave, \u00ebsht\u00eb ai\u00a0sinkronizimi midis qenieve dhe dukurive, \u00ebsht\u00eb ajo\u00a0gjendje e ngritur e vet\u00ebdijes, q\u00eb na shpie n\u00ebp\u00ebr bot\u00ebt
\ne magjishme t\u00eb artit dhe t\u00eb k\u00ebsaj ndjesie t\u00eb dashuris\u00eb.\u00a0\u00cbsht\u00eb ai parimi dionisian. Ne po flasim me terma t\u00eb\u00a0mendimit evropian, kurse poetja na i zbulon edhe\u00a0nj\u00eb Antarktid\u00eb tjet\u00ebr, nj\u00eb kontinent tjet\u00ebr t\u00eb\u00a0imagjinat\u00ebs poetike.<\/p>\n

Shkurt 2023<\/p>","protected":false},"excerpt":{"rendered":"

DHUNTI T\u00cb FRYM\u00cbZIMIT: POEZIA DHE\u00a0DASHURIA Nga Prend BUZHALA (Padmaja Iyengar -Paddy: \u201cPOEZIA DHE UN\u00cb\u201d,\u00a0poezi t\u00eb p\u00ebrzgjedhura dhe t\u00eb p\u00ebrkthyera nga\u00a0anglishtja: Jeton Kelmendi e n\u00eb redaktim t\u00eb Xhemil\u00a0Byty\u00e7it, Prishtin\u00eb 2023) Poezia, dashuria, jeta me dramat e p\u00ebrplasjet e saj,\u00a0vizionet e d\u00ebshirat p\u00ebr nj\u00eb bot\u00eb t\u00eb lir\u00eb, jan\u00eb vet\u00ebm nga\u00a0disa punktet e k\u00ebndimit poetik te ky v\u00ebllim […]<\/p>","protected":false},"author":1,"featured_media":2857,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_exactmetrics_skip_tracking":false,"_exactmetrics_sitenote_active":false,"_exactmetrics_sitenote_note":"","_exactmetrics_sitenote_category":0,"footnotes":""},"categories":[1],"tags":[],"book_author":[],"book_publisher":[],"acf":[],"_links":{"self":[{"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/posts\/2856"}],"collection":[{"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/comments?post=2856"}],"version-history":[{"count":2,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/posts\/2856\/revisions"}],"predecessor-version":[{"id":2859,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/posts\/2856\/revisions\/2859"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/media\/2857"}],"wp:attachment":[{"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/media?parent=2856"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/categories?post=2856"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/tags?post=2856"},{"taxonomy":"book_author","embeddable":true,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/book_author?post=2856"},{"taxonomy":"book_publisher","embeddable":true,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/book_publisher?post=2856"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}