ME POEZIN\u00cb E KOMUNIKIMIT T\u00cb HAPUR\u00a0N\u00cbP\u00cbR KOH\u00cb<\/p>\n
Prend BUZHALA
\n(Adem Shkreli: \u201cFalma fjal\u00ebn\u201d, poezi, p\u00ebrgatiti: Jeton Kelmendi)<\/p>\n
Adem Shkreli librin e par\u00eb poetik me titullin \u201cZemra\u00a0e verb\u00ebt\u201d e ka botuar m\u00eb 1971. Poezit\u00eb jan\u00eb t\u00eb\u00a0publikuara n\u00eb trajt\u00ebn e variantit geg\u00eb t\u00eb gjuh\u00ebs\u00a0shqipe, q\u00eb p\u00ebrdorej aso kohe n\u00eb botimet e let\u00ebrsis\u00eb\u00a0shqipe n\u00eb Kosov\u00eb. Ishte koha kur n\u00eb sken\u00ebn letrare\u00a0dhe t\u00eb letrave shqipe po vinin tre emra v\u00ebllez\u00ebr:
\nAzem Shkreli, Adem Shkreli dhe Ymer Shkreli.\u00a0Ademi do t\u00eb shquhet n\u00eb l\u00ebmin e gazetaris\u00eb e t\u00eb\u00a0publicistik\u00ebs. P\u00ebrkitazi me pun\u00ebn e tij n\u00eb l\u00ebmin e\u00a0letrave, autori thekson te nj\u00eb tekst autobiografik:
\n\u201c Nga 1 N\u00ebntori i vitit 1958 punova n\u00eb gazet\u00ebn e\u00a0p\u00ebrditshme t\u00eb Prishtin\u00ebs \u2018Rilindja\u2019 (q\u00eb do t\u00eb\u00a0p\u00ebr\u00e7udet me emra t\u00eb ndrysh\u00ebm gjat\u00eb nj\u00eb decenie\u00a0mbiokupimi serb) deri me \u00e7lirimin, e m\u00eb pas, pas\u00a0nj\u00eb tre muaj pune, p\u00ebrfundoj karrier\u00ebn e gazetarit,\u00a0por tani n\u00eb fund t\u00eb 1999-t\u00ebs, pushohem nga puna\u00a0nga \u2013 shqiptar\u00ebt.\u00a0Kam bashk\u00ebpunuar me t\u00eb p\u00ebrditshmen n\u00eb fjal\u00eb,
\nedhe m\u00eb her\u00ebt, para se t\u00eb ishte e till\u00eb, me honorar,\u00a0por edhe me t\u00eb ilustruara e t\u00eb p\u00ebrkohshme shqipe\u00a0n\u00eb Kosov\u00eb dhe gjetiu, por me mbiemra t\u00eb\u00a0ndrysh\u00ebm: Kelmendi, Demaj, Rugova si dhe n\u00eb\u00a0l\u00ebmin e humorist e satir\u00ebs me pseudonime:
\nM(alsor) Shpata, Prekamiri, e ndonj\u00eb \u2013 tjet\u00ebr . . .
\nN\u00eb l\u00ebmin e let\u00ebrsis\u00eb merrem me poezi (shkruaj)\u00a0p\u00ebr f\u00ebmij\u00eb e p\u00ebr t\u00eb rritur, sikund\u00ebr edhe n\u00eb poroz\u00eb \u2013\u00a0tregime) porse e\u2019ushtroj\u2019 dram\u00ebn \u2013 kam dy\u00a0shp\u00ebrblime p\u00ebr dram\u00eb e p\u00ebr komedi, kurse n\u00eb dy\u00a0konkurse p\u00ebr poezi i kam dy shp\u00ebrblime n\u00eb \u2018Z\u00ebrin e\u00a0Rinis\u00eb\u2019 dhe nj\u00eb n\u00eb \u2018Jet\u00ebn e Re\u2019. \u201c\u00a0Nd\u00ebrkaq, v\u00ebllimi \u201cFalma fjal\u00ebn\u201d q\u00eb vjen 52 vjet pas\u00a0t\u00eb par\u00ebs, si vep\u00ebr postume poetike, p\u00ebrfshin poezi\u00a0prej vitit 1970 e deri sa vdiq, vitin e kaluar, m\u00eb 27
\nshtator 2022. Jan\u00eb poezi z\u00eb botuara n\u00eb shtypin e\u00a0koh\u00ebs, si dhe poezi t\u00eb mbetura n\u00eb dor\u00ebshkrim,\u00a0n\u00ebp\u00ebr vite e dekada. K\u00ebto poezi, brenda nj\u00eb libri\u00a0bukur t\u00eb v\u00ebllimsh\u00ebm, ng\u00ebrthejn\u00eb po ato ve\u00e7ori\u00a0artistike e shenja ligj\u00ebrimore poetike q\u00eb jan\u00eb
\nv\u00ebrejtur q\u00eb n\u00eb v\u00ebllimin e par\u00eb: ai hiri gjuh\u00ebsor i\u00a0frazeologjizmave urtake rugovase, q\u00eb form\u00ebsohen\u00a0n\u00eb art poetik natyrsh\u00ebm, si dhe nj\u00eb prirje autoriale,\u00a0me an\u00eb t\u00eb nj\u00eb revolte poetike, q\u00eb t\u00eb vjersh\u00ebroj\u00eb pa\u00a0nd\u00ebrprerje p\u00ebr lig\u00ebsit\u00eb e dob\u00ebsit\u00eb tona, e, sidomos,
\nat\u00eb prirje t\u00eb njer\u00ebzve t\u00eb thyer q\u00eb poltronizmin e vet\u00a0e shesin p\u00ebr patriotiz\u00ebm. Nj\u00ebsoj si tash, pas gjysm\u00eb\u00a0shekulli! Ve\u00e7se rrethanat kan\u00eb ndryshuar: n\u00ebse\u00a0dikur ai s\u2019kishte se t\u2019ua b\u00ebnte gjyqin tjet\u00ebr, p\u00ebrpos\u00a0atij etik, k\u00ebt\u00eb tjetrin, t\u00eb k\u00ebsaj kohe, q\u00eb e hedh\u00a0posht\u00eb etik\u00ebn e till\u00eb dhe q\u00eb e d\u00ebnon haptas,\u00a0pik\u00ebrisht n\u00eb prag t\u00eb luft\u00ebs:
\nHyri si ka
\nq\u00ebndroi nazet
\nE vi\u00e7 na doli
\nPo nuk ndezi
\nas sa k\u00ebndesi
\nNj\u00eb fjal\u00eb t\u00eb mir\u00eb
\ne as t\u00eb mbar\u00eb
\ndot s\u2019e foli . . .<\/p>\n
Shkoi zvog\u00eblor
\nu b\u00eb vi\u00e7
\nishte vet\u00eb
\ncok nj\u00eb ki\u00e7
\n(poezia MANDAT, Prishtin\u00eb 22.12.1998)\u00a0Mir\u00ebpo, gama e shqet\u00ebsimeve nuk \u00ebsht\u00eb vet\u00ebm ajo
\ne profilit etik, po edhe nacional, edhe ajo e\u00a0m\u00ebrgimit, edhe ajo e shtypjes nacionale, e q\u00eb na\u00a0vijn\u00eb p\u00ebrmes lirikave tjera me potenc\u00eb refleksive,\u00a0me ritmik\u00eb t\u00eb pasur, mesazhe harmonie e me figura\u00a0me burim frazeologjik popullor. E, prap\u00eb, ayt kemi
\nedhe poetin me frym\u00eb t\u00eb vargut bashk\u00ebkohor e me\u00a0faktur\u00eb moderne.
\n1. Katarsisi yn\u00eb
\nI ndar\u00eb n\u00eb kat\u00ebr pjes\u00eb: \u201cTingulli i heshtjes\u201d, \u201cKupa\u00a0ime\u201d, \u201cMuza ime e mug\u00ebt\u201d (dor\u00ebshkrime) dhe\u00a0\u201cHarakiri\u201d, kjo poezi, p\u00ebr k\u00ebto pes\u00eb dekada, na e v\u00eb\u00a0n\u00eb pah t\u00eb v\u00ebrtet\u00ebn ton\u00eb n\u00ebp\u00ebr koh\u00eb e b\u00eb koh\u00eb:\u00a0thyerjet e m\u00ebdha historike e social-nacionale q\u00eb
\nkan\u00eb ndodhur te ne e brenda nesh; ato hutimet,\u00a0tjet\u00ebrsimet e trazimet tona n\u00ebp\u00ebr kthesat e tilla; ato\u00a0shkarjet e theqafjet tona nacionale q\u00eb na jan\u00eb\u00a0hakmarr\u00eb dje e na hakmerren ende edhe sot,\u00a0p\u00ebrball\u00eb kryq\u00ebzimeve t\u00eb reja t\u00eb qenies son\u00eb. E, n\u00eb\u00a0k\u00ebt\u00eb kryq\u00ebzim t\u00eb ri, ndodhin edhe historia jon\u00eb,\u00a0edhe qenia jon\u00eb, edhe nd\u00ebrgjegjja edhe njohja e
\nvetvetes\u2026 Kurse poetit i dhemb fort se si ky realitet\u00a0i zgjimeve tona na \u00ebsht\u00eb kaq i r\u00ebnd\u00eb, se si situatat tona t\u00eb vigjilenc\u00ebs emocionale, t\u00eb zgjimeve t\u00eb\u00a0brendshme shpirt\u00ebrore, p\u00ebsojn\u00eb fiasko. Jan\u00eb\u00a0shum\u00ebzuar s\u00eb tep\u00ebrmi ata Kat\u00ebr Kalor\u00ebsit e\u00a0Apokalipsit (ka se tep\u00ebrmi lakmi, mjerim, blasfemi e\u00a0hipokriti), me fenomenet e reja q\u00eb na e tjet\u00ebrsojn\u00eb
\nqenien ton\u00eb, si\u00e7 ligj\u00ebron n\u00eb frym\u00eb rapsodike te\u00a0poezia \u201cKlithje\u201d:
\n\u00c7erek shekulli vet\u00ebm p\u00ebshtjell\u00ebm
\nHahemi, shahemi dhe g\u00ebrvallemi
\nKalon koha e na s\u2019k\u00ebndellemi
\nNa ra sypri kom\u00eb e zez\u00eb
\nNuk po i gjejm\u00eb dot anamnez\u00eb
\nSyt\u00eb na i mbyll shami e zez\u00eb
\nOse:
\nRrena e lajka tani sosen
\nPo duan veten ta varrosin.
\nOse:
\nVargon koha pat tin\u00ebzak\u00eb
\nNga na piku mordja jon\u00eb
\nNga buron her\u00eb fatkeq\u00ebsia
\nK\u00ebshtu l\u00ebngata as uria
\nNuk \u00ebsht\u00eb skamje as padija
\nNd\u00ebrkaq, poezia \u00ebsht\u00eb ajo q\u00eb na e v\u00eb n\u00eb tryez\u00eb at\u00eb\u00a0mund\u00ebsin\u00eb e katarsisit t\u00eb vetvetes son\u00eb (shih,\u00a0poezia antologjike \u201cSpastrimi\u201d). Bota jon\u00eb \u00ebsht\u00eb\u00a0tronditur s\u00eb brendshmi, \u00ebsht\u00eb shnd\u00ebrruar n\u00eb realitet\u00a0t\u00eb s\u00ebmur\u00eb. E ku do t\u2019i spastrojm\u00eb duart e m\u00ebkateve\u00a0tona? Poeti na e ofron uj\u00ebt e past\u00ebr t\u00eb k\u00ebndimit lirik, pasi vet\u00eb qasja e till\u00eb e artit shpall mospajtimin vet
\nrevoltues. Lirika e till\u00eb, e z\u00ebrit polemik, vigjilues,\u00a0her\u00ebn tjet\u00ebr na vjen p\u00ebrmes loj\u00ebs metaforike-\u00a0figurative, fjal\u00ebformimeve me musht gjuh\u00ebsor\u00a0rugovas, q\u00eb e sintetizojn\u00eb urtin\u00eb e koh\u00ebs:
\nPem\u00ebmbar\u00eb butake e gurmazit gabimtar e\u00a0grahinave\u00a0Gentiana e gafeve, grejzave t\u00eb mi, gog\u00ebsimave\u00a0Krahforta e but\u00eb e shtegtarit t\u00eb shkretuar\u00a0Durimditja urtake e shkum\u00ebzimeve e hak\u00ebrrimeve\u00a0Lozonjare e zanafill\u00ebs s\u00eb dit\u00ebs drith\u00ebrim\u00eb\u00a0Mb\u00ebltuese e \u00ebndrrave shtalbake herake e\u00a0gjurm\u00ebpake\u00a0Sysogjare si boknore dhe shkreptim\u00eb vetuese\u00a0Skllave lirake e brimoj\u00ebs q\u00eb s\u2019ia themi emrin\u00a0Je vet\u00eb Krenaria e Krijuesit zulm\u00ebtare, ore\u00a0M\u00eb p\u00ebrgryke papritmas lakadredhave hilake\u00a0Porosi shenjtore e dhurat\u00eb e bastore kaltroshe
\nUnake premtuese a pelerine kund\u00ebr reshjeve t\u00eb\u00a0Nga k\u00ebndv\u00ebshtrimi i till\u00eb brenda-lirik, megjithat\u00eb,\u00a0poeti e ka edhe q\u00ebndrimin tjet\u00ebr, pohues, si\u00e7 \u00ebsht\u00eb\u00a0sakrifica e njeriut p\u00ebr q\u00ebllime t\u00eb larta. Me vuajtje e\u00a0tragjedi t\u00eb tilla t\u00eb shumta, \u00ebsht\u00eb e mbushur p\u00ebrplot
\nkapituj t\u00eb till\u00eb historia jon\u00eb. Sakrificat e tragjedit\u00eb\u00a0njer\u00ebzore ndodhin p\u00ebr shkak t\u00eb vlerave q\u00eb\u00a0q\u00ebndrojn\u00eb mbi individin me nd\u00ebrgjegje t\u00eb zgjuar:\u00a0sakrifica ia vlen p\u00ebr di\u00e7ka q\u00eb \u00ebsht\u00eb m\u00eb e\u00a0r\u00ebnd\u00ebsishme se vetvetja. Q\u00eb n\u00eb poezin\u00eb e par\u00eb,\u00a0kushtuar t\u00eb v\u00ebllait, Azemit, poeti ve\u00e7on:
\nF\u00ebt piku
\nSi fiku.
\nU g\u00ebrrye
\nS\u2019u rr\u00ebfye.
\nShpejt u poq
\nQetas u dogj.
\nNuk ankoi
\nS\u2019 gj\u00ebmoi.
\nEdhe si form\u00eb grafike, vargjet thyhen vertikalisht, si\u00a0nj\u00eb shkallare q\u00eb ngrihet drejt lart\u00ebsive qiellore dhe\u00a0si nj\u00eb zbritje drejt thell\u00ebsive: vertikalja \u00ebsht\u00eb simbol\u00a0force, energjie jet\u00ebsore, krenarie, potence\u00a0shpirt\u00ebrore\u2026 \u00ebsht\u00eb\u00a0N\u00ebp\u00ebr shum\u00eb poezi, n\u00ebp\u00ebr dekada, ai e thur edhe
\njet\u00ebshkrimin e tij etik e shpirt\u00ebror; fol\u00ebsi lirik z\u00eb e\u00a0ligj\u00ebron n\u00eb veten e par\u00eb. rrezja vertikale
\np\u00ebrfaq\u00ebson q\u00ebndrimin e drejt\u00eb, p\u00ebrfaq\u00ebsim t\u00eb\u00a0marr\u00ebdh\u00ebnieve t\u00eb tilla, vertikale, me qielloren dhe\u00a0me thell\u00ebsit\u00eb e rr\u00ebnj\u00ebve t\u00eb ekzistenc\u00ebs; \u00ebsht\u00eb ecja\u00a0me kok\u00ebn lart drejt nj\u00eb caku. \u00cbsht\u00eb si nj\u00eb ecje e\u00a0p\u00ebrfytyruar drejt parajs\u00ebs, kurse poeti dialogun n\u00eb\u00a0m\u00ebnyr\u00ebn e tij :
\nN\u00eb rafsha kah humnera
\nku s\u2019ka grep e dor\u00ebn
\ns\u2019ta shtrin\u00eb as era
\nm\u00eb par\u00eb do t\u2019ia luloj veti ballin
\nn\u00eb mos mujsha ta pres
\nvdekjen n\u00eb k\u00ebmb\u00eb
\nn\u00eb mos mujsha ta kafshoj
\ntigrin me dh\u00ebmb\u00eb.<\/p>\n
Edhe kur m\u00eb brohorisin\u00a0edhe me bagla kur m\u00eb godisin
\nun\u00eb eci vertikalisht
\nLeksemat trajt\u00ebs gege t\u00eb d\u00ebshirores s\u00eb shprehjes
\nfoljore n\u00ebse mundem, n\u00ebse nuk do t\u00eb mundja (n\u00eb
\npoezi: n\u00eb mos mujsha) n\u00eb g\u00ebrshet me ato t\u00eb\u00a0standardit letrar t\u00eb shqipes, nd\u00ebrkomunikojn\u00eb
\nnatyrsh\u00ebm, p\u00ebr hir t\u00eb ekspresivitetit t\u00eb th\u00ebnies.\u00a0Anthony Liccione, poet e autor amerikan, shprehet:\u00a0\u201cDisa njer\u00ebz preferojn\u00eb t\u00eb vdesin n\u00eb t\u00eb qen\u00ebt\u00a0krenar, se sa t\u00eb jetojn\u00eb n\u00eb p\u00ebrul\u00ebsin\u00eb e tyre.\u201d E\u00a0shqiptuar n\u00ebp\u00ebrmes vargjeve me fjal\u00ebsin e zgjedhur
\nt\u00eb etik\u00ebs s\u00eb fort\u00eb nga ajo tradicionale e deri te kjo\u00a0moderne, deri te njeriu i formuar me k\u00ebt\u00eb etik\u00eb t\u00eb\u00a0fort\u00eb t\u00eb koh\u00ebs bashk\u00ebkohore; d\u00ebshiron t\u00eb na e thot\u00eb
\nt\u00eb v\u00ebrtet\u00ebs p\u00ebr secil\u00ebn koh\u00eb: q\u00eb nga Sokrati e deri\u00a0n\u00eb dit\u00ebt e sotme, njeriu, nd\u00ebr t\u00eb tjera, lufton edhe\u00a0p\u00ebr dinjitetin e tij. Nd\u00ebrsa vargjet duan ta shqiptojn\u00eb\u00a0k\u00ebt\u00eb tipar t\u00eb brendsh\u00ebm t\u00eb karakterit, p\u00ebr t\u00eb na\u00a0sugjeruar se njeriu i till\u00eb kryen veprime p\u00ebr ta b\u00ebr\u00eb
\ngj\u00ebn\u00eb e duhur, sillet dinjitetsh\u00ebm p\u00ebr ta b\u00ebr\u00eb vepr\u00ebn\u00a0e madhe t\u00eb jet\u00ebs. Kjo vertikale (un\u00eb eci vertikalisht),\u00a0sh\u00ebmb\u00ebllen edhe vlerat tjera, si\u00e7 jan\u00eb p\u00ebrul\u00ebsia,\u00a0q\u00ebndresa, energjia luftarake,ruajtja e dinjitetit\u00a0p\u00ebrball\u00eb sulmeve e p\u00ebrbaltosjes etj.
\n2. Etika dhe estetika
\n(e mira dhe fjala)
\nKur e botoi librin e par\u00eb, kritika e saj kohe, e dh\u00ebn\u00eb
\ns\u00eb tep\u00ebrmi kah \u201cnovatorizmat\u201d e koh\u00ebs, si mod\u00eb e\u00a0vargut t\u00eb mbyllur, hermetik, (q\u00eb e lart\u00ebsonte si vler\u00eb ulmore t\u00eb artit), nuk e shikonte me sy t\u00eb mir\u00eb\u00a0poezin\u00eb e komunikimit t\u00eb hapur krijues t\u00eb Adem\u00a0Shkrelit; ai do t\u2019i ndiej\u00eb shterp\u00ebzimet tona t\u00eb\u00a0identitetit nacional e njer\u00ebzor, dhe prandaj do t\u00eb\u00a0shprehet me Kultin e Fjal\u00ebs s\u00eb tij poetike:
\nMos m\u00eb qortoni o ju veshmir\u00eb\u00a0p\u00ebrse fjala ime shterp\u00ebzon k\u00ebt\u00eb dit\u00eb
\nq\u00eb m\u00eb ngrit atje\u00a0tek njeriu\u00a0tempullin e kahmotsh\u00ebm,\u00a0n\u00eb kok\u00ebn time nj\u00eb mjegulli gazmore
\ndhe ankthi i err\u00ebsir\u00ebs\u00a0Poeti \u00ebsht\u00eb gjithnj\u00eb n\u00eb k\u00ebrkim t\u00eb s\u00eb mir\u00ebs. Ajo sjell\u00a0g\u00ebzim, mir\u00ebkuptim, frym\u00ebzim, ajo ka vler\u00eb\u00a0universale, me an\u00eb t\u00eb mir\u00ebsis\u00eb \u00ebrhap dashurin\u00eb
\ndhe vlerat tjera t\u00eb ejt\u00ebs. \u00cbsht\u00eb vler\u00eb supreme e\u00a0etik\u00ebs njer\u00ebzore. Buk \u00ebsht\u00eb e rastit, prandfaj, pprse\u00a0aq shum\u00eb lakohet n\u00ebp\u00ebr vargje fjala mir\u00ebsi, apo\u00a0bamir\u00ebsi, n\u00eb bashk\u00ebshoq\u00ebrim neologjizmash\u00a0poetike apo shprehjesh t\u00eb tjera, si: kob-mir\u00eb (\u201cTek
\nkuptoj hutin\u00eb kob-mir\u00eb\u201d), f\u00ebmij\u00ebt e mir\u00eb (\u201cMos i\u00a0p\u00ebrk\u00ebmbeni f\u00ebmij\u00ebt e mir\u00eb\/ t\u00eb prind\u00ebrve t\u00eb k\u00ebqij\u201d),\u00a0mikesh\u00eb e mir\u00eb, ora e mir\u00eb \u2013 e goj\u00ebdh\u00ebnave dhe e\u00a0k\u00ebrkimit t\u00eb fatit t\u00eb mir\u00eb, trazim i mir\u00eb, magjistari i\u00a0mir\u00eb, kuptimmir\u00eb, sh\u00ebndetmir\u00eb, pismire etj. Fol\u00ebsi\u00a0lirik e di se ta thyesh zemr\u00ebn e njeriut \u00ebsht\u00eb m\u00ebkat.\u00a0Njeriu ka prirje t\u00eb mahnitshme p\u00ebr ta p\u00ebrqafuar
\nan\u00ebn e mir\u00eb t\u00eb jet\u00ebs dhe t\u00eb gj\u00ebrave, p\u00ebr t\u00eb b\u00ebr\u00eb\u00a0mir\u00eb, dhe nga kjo lindin vepra t\u00eb jasht\u00ebzakonshme.<\/p>\n
Ti b\u00ebn t\u00eb mir\u00ebn dhe ndodh q\u00eb ajo t\u00eb t\u00eb kthehet me
\nmas\u00ebn e antinjeriut. E poeti nuk e lejon dekurajimin,
\nqoft\u00eb edhe n\u00eb ato \u00e7aste kur ai \u00ebsht\u00eb i ng\u00ebrthyer, si
\nqenie e m\u00ebkashme, nga antinomit\u00eb e ekzistimit:
\nVaj\u00eb mallkimi e anatema
\nP\u00ebr t\u00eb vdekurit
\nP\u00ebr t\u00eb palindurit
\nUn\u00eb u mb\u00ebshteta p\u00ebr mir\u00eb
\nEngj\u00ebj e djaj q\u00eb kam
\nDor\u00ebshkrimi lirik i Adem Shkrelit p\u00ebrve\u00e7ohet me
\nregjistra gjuh\u00ebsor\u00eb t\u00eb larmish\u00ebm, t\u00eb shumt\u00eb. Duke
\nna e sjell\u00eb t\u00eb nj\u00ebjt\u00ebn frym\u00eb ligj\u00ebrimore t\u00eb bot\u00ebs s\u00eb
\nat\u00ebhershme poetike referenciale t\u00eb librit t\u00eb par\u00eb,
\ntashm\u00eb k\u00ebt\u00eb lexim t\u00eb p\u00ebrtash\u00ebm t\u00eb k\u00ebtij v\u00ebllimi e
\np\u00ebrjetojm\u00eb si nj\u00eb ringjallje t\u00eb freskis\u00eb shpreh\u00ebse
\nmetaforike.
\nE v\u00ebrteta? Eh, poeti e shtron pyetjen e tij q\u00eb e
\np\u00ebrv\u00eblon:
\nKu banon e v\u00ebrteta, urtia e drejt\u00ebsia?
\nKu banon m\u00ebshira e ku dashuria?
\nKoha ishte e mbushur me arroganc\u00eb e shtypje nga
\nn\u00eb t\u00eb ndryshmet (sidomos me shtypjen ndaj fjal\u00ebs
\ns\u00eb lir\u00eb), por poeti e gjente m\u00ebnyr\u00ebn e tij p\u00ebr ta th\u00ebn\u00eb
\ndrejtp\u00ebrdrejt th\u00ebnien e tij t\u00eb komunikueshme,
\nkundruall pushtetit q\u00eb i ngushtonte hap\u00ebsirat e
\nekzistimit, t\u00eb preokupimeve e t\u00eb shqet\u00ebsimeve
\nnjer\u00ebzore.
\nMa kullot shtjerrin\u00eb
\nMa shtron vath\u00ebn
\nM\u2019i tremb shtres\u00ebbardhat,
\nTuf\u00ebn virgjin\u00eb
\nKoh\u00eb ulkojash:
\n\u00c7 \u2018mallkim per\u00ebndish
\na d\u00ebnim m\u00ebkatar\u00ebsh
\nkap\u00ebrcyen brezat pup
\ndhe fut\u00eb e kob
\nmbi pullazin tim
\npikoi muzgjeve t\u00eb historis\u00eb
\n(poezia \u201cKoh\u00eb ulkonje\u201d
\nE, megjithat\u00eb, ai ia tregonte vij\u00ebn e kuqe k\u00ebtyre
\nkufizimeve, se deri ku ata mund t\u00eb arrijn\u00eb e ku nuk
\ndo t\u00eb munden m\u00eb tej:
\nKthehuni pas, kob\u00ebzez,
\nmerrni ato kurora me veti pas
\nKtheni n\u00eb varrezat tuaja q\u00eb ndryshe i quani
\nl\u00ebpini, breni dhe grimconi
\nshujt\u00ebn tuaj vorfnjake
\nsi nd\u00ebr ethe,
\nkthehuni se kufomat
\nnuk jan\u00eb t\u00eb denja p\u00ebr p\u00ebrcjellje
\nK\u00ebsisoj, poezia e komunikimit t\u00eb till\u00eb arrin t'i nxjerr\u00eb
\nn\u00eb pah pasurit\u00eb e k\u00ebng\u00ebtimit, aq sa edhe ato t\u00eb
\njet\u00ebs. Kurse Adem Shkreli vazhdoi gjithnj\u00eb ta
\nk\u00ebrkoj\u00eb fjal\u00ebmir\u00ebn, si vler\u00eb etike dhe estetike. Kjo
\nfjal\u00eb e gjente emocionin p\u00ebrkat\u00ebs, mendimin e
\nnevojsh\u00ebm. Ndryshe nga hermetik\u00ebt lirik\u00eb t\u00eb koh\u00ebs,\u00a0Ademi kishte nj\u00eb natyr\u00eb t\u00eb hapur krijuese. Edhe nj\u00eb\u00a0Tomas Stern Eliot, ai poet i thell\u00ebsive poetike e
\neseistike, do t\u00eb thoshte: "Poezia e v\u00ebrtet\u00eb mund t\u00eb\u00a0komunikoj\u00eb p\u00ebrpara se t\u00eb kuptohet." E pra, poeti\u00a0\u00ebsht\u00eb vizionari q\u00eb e drejton gishtin kah mashtrimet
\ne iluzionet (ka shum\u00eb motive t\u00eb tilla te ky v\u00ebllim), na\u00a0ligj\u00ebron se cil\u00ebn an\u00eb (\u00eb s\u00eb mir\u00ebs) ta mbajm\u00eb.\u00a03. Komunikimi poetik:
\nthyerja e hap\u00ebsirave t\u00eb mbyllura
\n\u00cbsht\u00eb ajo marr\u00ebveshja e poetit me dhimbjen e tij,\u00a0me zem\u00ebrimet dhe habin\u00eb, me pik\u00ebllimet dhe\u00a0haren\u00eb. Me \u00e7udin\u00eb, \u00ebndrrat dhe vizionet. Ai di t\u00eb\u00a0nd\u00ebrtoj\u00eb ura t\u00eb vizioneve t\u00eb tilla drejt s\u00eb ardhmes,\u00a0si\u00e7 e pam\u00eb te poezia "Testamenti". \u00cbsht\u00eb ajo fjala\u00a0q\u00eb flak\u00ebron mendimet n\u00eb kudhr\u00ebn e krijimit, n\u00eb nj\u00eb\u00a0bot\u00eb t\u00eb till\u00eb t\u00eb kund\u00ebrtash:
\nNe i mbet\u00ebm shoqi-shojt borxh \u2013 kusur nuk dua\u00a0Un\u00eb edhe k\u00ebndej jam djegur e p\u00ebrv\u00ebluar . . .\u00a0N\u00eb k\u00ebt\u00eb ur\u00eb shum\u00eb mbrapshtare i kam sprovuar\u00a0P\u00ebr poetin gjith\u00e7ka q\u00eb p\u00ebrjeton, ndien, sheh,\u00a0d\u00ebgjon, vuan a g\u00ebzohet, \u00ebsht\u00eb poezi. \u00cbsht\u00eb bota\u00a0kaq e nd\u00ebrliqshme, kaq hutaqe dhe kaq e thjesht\u00eb\u00a0nj\u00ebkoh\u00ebsisht. \u00cbsht\u00eb realiteti q\u00eb na rrethonte e na
\nrrethon p\u00ebr \u00e7do dit\u00eb. \u201cRealiteti zbulohet vet\u00ebm kur\u00a0ndri\u00e7ohet nga nj\u00eb rreze poezie\u201d (Georges Braque).
\nAdem Shkreli nuk kishte m\u00ebtim ta p\u00ebrmbyste rendin\u00a0poetik t\u00eb dikursh\u00ebm, me poliperspektiv\u00eb t\u00eb niveleve\u00a0t\u00eb reja, porse energjia krijuese e b\u00ebnte at\u00eb krijim
\ntejet t\u00eb gjall\u00eb, stimulues, motivues. \u00cbsht\u00eb poet i atij\u00a0tipi t\u00eb imagjinat\u00ebs q\u00eb k\u00ebrkon t\u00eb zgjerohen e t\u00eb\u00a0thyhen hap\u00ebsirat e mbyllura, pa mashtrime e iluzione.
\nFol\u00ebsi lirik i k\u00ebsaj poezie e shkruan kronik\u00ebn e\u00a0koh\u00ebs, pa p\u00ebrshkrime ezoterik\u00eb apo edhe pa
\np\u00ebrqasje ekzotike, ani se dikush mund t\u00eb\u00a0pretendoj\u00eb se t\u00eb folurit e ligj\u00ebrimit bisedor, me
\nngjyrime rugovase, t\u00eb \u00e7on asaj rruge. Ndodh q\u00eb ky\u00a0subjekt lirik t\u00eb jet\u00eb i mb\u00ebrthyer n\u00eb kurthet e koh\u00ebs,\u00a0n\u00eb vizionet kobzeza t\u00eb legjioneve shtyp\u00ebse t\u00eb\u00a0regjimeve q\u00eb i p\u00ebrjetuam, n\u00eb leqet e \u00ebnd\u00ebrrimtar\u00ebve\u00a0t\u00eb pandreqsh\u00ebm; porse poezia \u00ebsht\u00eb ajo q\u00eb e v\u00eb\u00a0 rendin e gj\u00ebrave ndryshe, me vizonin e saj t\u00eb\u00a0kthjell\u00ebt. S\u00eb k\u00ebndejmi, ka nj\u00eb p\u00ebrkulje t\u00eb thell\u00eb
\nnderimi me vargje kushtuar t\u00eb r\u00ebn\u00ebve\u00a0Nd\u00ebr ato zgafella tani banon terri
\npo mua m\u00eb ndri\u00e7on. Ata vesh jan\u00eb varre melodish t\u00eb kaptuara\u00a0po mua m\u00eb d\u00ebgjojn\u00eb.
\nN\u00ebn pesh\u00eb trupi kuk\u00ebzat me mund l\u00ebkunden\u00a0p\u00ebr mua sikur vall\u00ebzojn\u00eb.
\nT\u00ebr\u00eb ato plag\u00eb e vrrag\u00eb q\u00eb dh\u00ebmbin\u00a0e mundojn\u00eb\u00a0murana e sheje p\u00ebr meditime
\nkuror\u00eb malli e miklime\u00a0 M\u00eb kan\u00eb t\u00eb vetin, gjithmon\u00eb, n\u2019e da\u00e7im\u00a0T\u00eb falem o sh\u00ebmti e bukur dhe e lartuar\u00a0n\u2019e do t\u00eb voc\u00ebrr\u00ebn fjal\u00eb time\u2026
\n(poezia \u201cBALAD\u00cb E NDRITUR\u201d- D\u00ebshmor\u00ebve e\u00a0luft\u00ebtar\u00ebve q\u00eb dhan\u00eb jet\u00eb
\ne pjes\u00eb t\u00eb trupit n\u00eb luft\u00ebn \u00e7lirimtare).\u00a0P\u00ebrgjith\u00ebsisht, ky lib\u00ebr poetik i drejtohet lexuesit
\nmiq\u00ebsor, t\u00eb cil\u00ebt, s\u00eb bashku: autor, fol\u00ebs lirik e\u00a0lexues, \u00ebnd\u00ebrrojn\u00eb nj\u00eb realitet t\u00eb ri\u2026 dhe k\u00ebsaj\u00a0\u00ebndrre t\u00eb p\u00ebrbashk\u00ebt edhe ia arrit\u00ebn. Ashtu si
\nudh\u00ebton edhe ky dor\u00ebshkrim pas vdekjes s\u00eb autorit.<\/p>\n
Shkurt 2023<\/p>","protected":false},"excerpt":{"rendered":"
ME POEZIN\u00cb E KOMUNIKIMIT T\u00cb HAPUR\u00a0N\u00cbP\u00cbR KOH\u00cb Prend BUZHALA (Adem Shkreli: \u201cFalma fjal\u00ebn\u201d, poezi, p\u00ebrgatiti: Jeton Kelmendi) Adem Shkreli librin e par\u00eb poetik me titullin \u201cZemra\u00a0e verb\u00ebt\u201d e ka botuar m\u00eb 1971. Poezit\u00eb jan\u00eb t\u00eb\u00a0publikuara n\u00eb trajt\u00ebn e variantit geg\u00eb t\u00eb gjuh\u00ebs\u00a0shqipe, q\u00eb p\u00ebrdorej aso kohe n\u00eb botimet e let\u00ebrsis\u00eb\u00a0shqipe n\u00eb Kosov\u00eb. Ishte koha kur […]<\/p>","protected":false},"author":1,"featured_media":2873,"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":[74,1],"tags":[],"book_author":[],"book_publisher":[],"acf":[],"_links":{"self":[{"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/posts\/2872"}],"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=2872"}],"version-history":[{"count":1,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/posts\/2872\/revisions"}],"predecessor-version":[{"id":2874,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/posts\/2872\/revisions\/2874"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/media\/2873"}],"wp:attachment":[{"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/media?parent=2872"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/categories?post=2872"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/tags?post=2872"},{"taxonomy":"book_author","embeddable":true,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/book_author?post=2872"},{"taxonomy":"book_publisher","embeddable":true,"href":"https:\/\/www.iwabogdani.org\/sq\/wp-json\/wp\/v2\/book_publisher?post=2872"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}