{"id":28659,"date":"2026-08-20T18:38:16","date_gmt":"2026-08-20T16:38:16","guid":{"rendered":"https:\/\/kosovatimes.info\/?p=28659"},"modified":"2026-08-20T18:38:17","modified_gmt":"2026-08-20T16:38:17","slug":"identiteti-si-polifoni-lefter-cipa-himara-dhe-politika-demokratike-e-perkatesise","status":"publish","type":"post","link":"https:\/\/kosovatimes.info\/index.php\/2026\/08\/20\/identiteti-si-polifoni-lefter-cipa-himara-dhe-politika-demokratike-e-perkatesise\/","title":{"rendered":"Identiteti si polifoni: Lefter \u00c7ipa, Himara dhe politika demokratike e p\u00ebrkat\u00ebsis\u00eb"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\"><strong>Nga Vera Tika<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">N\u00eb nj\u00eb m\u00ebngjes gushti n\u00eb Himar\u00eb, prezantimi i botimit t\u00eb ri t\u00eb Jemi q\u00eb pa ardhur deti t\u00eb Akri \u00c7ip\u00ebs e tejkaloi natyrsh\u00ebm ceremonialin e nj\u00eb ngjarjeje letrare. N\u00eb sall\u00ebn ku qen\u00eb mbledhur njer\u00ebz t\u00eb kultur\u00ebs, gazetaris\u00eb, akademis\u00eb dhe jet\u00ebs publike, Lefter \u00c7ipa rikthehej p\u00ebrmes asaj forme t\u00eb ve\u00e7ant\u00eb pranie q\u00eb vet\u00ebm fjala mund t\u2019ia siguroj\u00eb nj\u00eb krijuesi pas ikjes: jo si kujtim i nj\u00eb kohe t\u00eb p\u00ebrfunduar, por si nj\u00eb mendim q\u00eb ende k\u00ebrkon bashk\u00ebbisedues.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Dialogu mes Akrit dhe gjyshit t\u00eb tij, i zhvilluar vite m\u00eb par\u00eb dhe i sjell\u00eb tashm\u00eb n\u00eb nj\u00eb koh\u00eb tjet\u00ebr, fiton pik\u00ebrisht prej k\u00ebsaj distance nj\u00eb dend\u00ebsi t\u00eb re. Pyetjet mbi krijimin, gjuh\u00ebn, vendlindjen, polifonin\u00eb, emigrimin, fen\u00eb, kombin, Himar\u00ebn, koh\u00ebn dhe harres\u00ebn nuk mbeten m\u00eb vet\u00ebm pjes\u00eb e nj\u00eb bisede intime mes dy brezash. Ato hapen drejt nj\u00eb diskutimi shum\u00eb m\u00eb t\u00eb gjer\u00eb mbi m\u00ebnyr\u00ebn se si individ\u00ebt dhe bashk\u00ebsit\u00eb nd\u00ebrtojn\u00eb vazhdim\u00ebsin\u00eb e tyre, mbi at\u00eb q\u00eb trash\u00ebgohet dhe at\u00eb q\u00eb ndryshon, mbi lidhjen me vendin dhe mbi kufirin e v\u00ebshtir\u00eb ku p\u00ebrkat\u00ebsia pushon s\u00eb qeni vet\u00ebm p\u00ebrvoj\u00eb dhe fillon t\u00eb b\u00ebhet politik\u00eb.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ky karakter nd\u00ebrbrezor b\u00ebhet edhe m\u00eb dometh\u00ebn\u00ebs po t\u00eb nisemi nga parath\u00ebnia e Akrit, \u201cRikthimi te bukuria e fjal\u00ebs\u201d. Ka di\u00e7ka pothuajse arketipale n\u00eb k\u00ebt\u00eb rikthim. \u201cN\u00eb fillim ishte Fjala\u201d \u2014 \u1f18\u03bd \u1f00\u03c1\u03c7\u1fc7 \u1f26\u03bd \u1f41 \u039b\u03cc\u03b3\u03bf\u03c2 \u2014 thot\u00eb vargu hap\u00ebs i Ungjillit sipas Gjonit; dhe, pa i dh\u00ebn\u00eb librit nj\u00eb kuptim fetar q\u00eb ai nuk pretendon, jehona e k\u00ebsaj fraze ndihmon t\u00eb kuptohet pesha q\u00eb fjala merr k\u00ebtu: jo vet\u00ebm si mjet shprehjeje, por si bart\u00ebse e mendimit, e kujtes\u00ebs dhe e vazhdim\u00ebsis\u00eb njer\u00ebzore. Botimi i ri vjen n\u00eb nj\u00eb koh\u00eb kur vet\u00eb kushtet e prodhimit dhe qarkullimit t\u00eb fjal\u00ebs kan\u00eb ndryshuar rr\u00ebnj\u00ebsisht: komunikimi \u00ebsht\u00eb b\u00ebr\u00eb m\u00eb virtual, ritmi m\u00eb i shpejt\u00eb, nd\u00ebrsa inteligjenca artificiale zgjeron mjetet e shprehjes pa garantuar domosdoshm\u00ebrisht thell\u00ebsin\u00eb e mendimit. Akri nuk e kthen k\u00ebt\u00eb n\u00eb nj\u00eb elegji kund\u00ebr teknologjis\u00eb; ajo q\u00eb vendos n\u00eb qend\u00ebr \u00ebsht\u00eb pesha e fjal\u00ebs si mas\u00eb e mendimit, e v\u00ebmendjes dhe e p\u00ebrgjegj\u00ebsis\u00eb. N\u00eb k\u00ebt\u00eb kuptim, rikthimi te Lefteri \u00ebsht\u00eb edhe rikthim te nj\u00eb bot\u00eb ku fjala nuk konsumohet vet\u00ebm n\u00eb \u00e7astin e shqiptimit, por k\u00ebrkon t\u00eb mbetet, t\u00eb peshoj\u00eb dhe t\u00eb krijoj\u00eb marr\u00ebdh\u00ebnie. N\u00eb k\u00ebt\u00eb kuptim, rikthimi te Lefteri \u00ebsht\u00eb edhe rikthim te nj\u00eb bot\u00eb ku fjala nuk konsumohet vet\u00ebm n\u00eb \u00e7astin e shqiptimit, por k\u00ebrkon t\u00eb mbetet, t\u00eb peshoj\u00eb dhe t\u00eb krijoj\u00eb marr\u00ebdh\u00ebnie. Ka edhe nj\u00eb holl\u00ebsi m\u00eb intime q\u00eb e b\u00ebn k\u00ebt\u00eb struktur\u00eb edhe m\u00eb t\u00eb pasur. Akri tregon se af\u00ebrsia me gjyshin nuk kishte qen\u00eb n\u00eb f\u00ebmij\u00ebri nj\u00eb marr\u00ebdh\u00ebnie e vet\u00ebkuptueshme; ajo u nd\u00ebrtua m\u00eb von\u00eb, pik\u00ebrisht p\u00ebrmes vepr\u00ebs, leximit dhe dialogut. K\u00ebshtu, vet\u00eb historia e librit b\u00ebhet argument p\u00ebr m\u00ebnyr\u00ebn se si funksionon trash\u00ebgimia kulturore: lidhja familjare mund t\u00eb jap\u00eb vazhdim\u00ebsin\u00eb e prejardhjes, por jo domosdoshm\u00ebrisht af\u00ebrsin\u00eb e kuptimit. Ky i fundit fitohet kur brezi q\u00eb vjen pas e merr trash\u00ebgimin\u00eb n\u00eb dor\u00eb, e lexon, e v\u00eb n\u00eb pyetje dhe e b\u00ebn p\u00ebrs\u00ebri t\u00eb vet\u00ebn.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ndoshta pik\u00ebrisht k\u00ebtu duhet k\u00ebrkuar arsyeja m\u00eb e qen\u00ebsishme p\u00ebr t\u2019u kthyer sot te Lefter \u00c7ipa. Jo vet\u00ebm te poeti i lidhur ngusht\u00eb me Pilurin, Bregun, Lab\u00ebrin\u00eb dhe polifonin\u00eb shqiptare, por te nj\u00eb krijues n\u00eb mendimin e t\u00eb cilit kryq\u00ebzohen, shpesh jo pa kund\u00ebrth\u00ebnie, disa prej \u00e7\u00ebshtjeve q\u00eb jan\u00eb rikthyer me forc\u00eb n\u00eb qend\u00ebr t\u00eb debatit europian: nevoja p\u00ebr rr\u00ebnj\u00eb n\u00eb nj\u00eb bot\u00eb t\u00eb l\u00ebvizshme, k\u00ebrkimi i vazhdim\u00ebsis\u00eb brenda transformimit, marr\u00ebdh\u00ebnia mes kombit dhe pluralitetit, tensioni mes kujtes\u00ebs dhe historis\u00eb, raporti i kultur\u00ebs me shtetin dhe tregun, si edhe pyetja themelore se si mund t\u00eb ruhet nj\u00eb identitet i fuqish\u00ebm pa u shnd\u00ebrruar n\u00eb nj\u00eb kufi t\u00eb ngritur kund\u00ebr tjetrit.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Lefter \u00c7ipa nuk ofron nj\u00eb teori t\u00eb sistemuar t\u00eb identitetit dhe do t\u00eb ishte e gabuar t\u2019ia k\u00ebrkonim. Mendimi i tij ka form\u00ebn e krijuesit: shfaqet p\u00ebrmes kujtimit dhe metafor\u00ebs, pohimit t\u00eb prer\u00eb dhe intuit\u00ebs, p\u00ebrvoj\u00ebs vetjake dhe gjykimit mbi shoq\u00ebrin\u00eb; her\u00eb p\u00ebrmes polifonis\u00eb, her\u00eb p\u00ebrmes vendlindjes, her\u00eb n\u00eb mosbesimin ndaj ideologjis\u00eb, n\u00eb reflektimet mbi fen\u00eb, n\u00eb konceptimin e rolit t\u00eb krijuesit apo n\u00eb formulimet e forta mbi Himar\u00ebn. Megjithat\u00eb, po t\u00eb lexohen s\u00eb bashku, k\u00ebto fragmente nuk mbeten t\u00eb shp\u00ebrndara. Prej tyre del nj\u00eb rend i brendsh\u00ebm idesh, n\u00eb qend\u00ebr t\u00eb t\u00eb cilit q\u00ebndron njeriu si qenie e vendosur n\u00eb histori.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Jo individi abstrakt, i shk\u00ebputur nga vendi dhe nga lidhjet q\u00eb e kan\u00eb formuar, por njeriu q\u00eb b\u00ebhet ai q\u00eb \u00ebsht\u00eb brenda nj\u00eb gjuhe, nj\u00eb familjeje, nj\u00eb peizazhi, nj\u00eb kujtese dhe nj\u00eb bote marr\u00ebdh\u00ebniesh. Edhe shqiptaria, n\u00eb k\u00ebt\u00eb kuptim, nuk shfaqet te Lefteri vet\u00ebm si kategori juridike apo p\u00ebrkat\u00ebsi shtet\u00ebrore; ajo merr trajt\u00eb n\u00eb gjuh\u00eb, n\u00eb rite, n\u00eb kujtes\u00eb, n\u00eb m\u00ebnyr\u00ebn se si jetohet g\u00ebzimi dhe humbja, n\u00eb k\u00ebng\u00ebn q\u00eb trash\u00ebgohet dhe n\u00eb at\u00eb trash\u00ebgimi kuptimesh q\u00eb nj\u00eb brez ia p\u00ebrcjell tjetrit, shpesh pa qen\u00eb as vet\u00eb plot\u00ebsisht i vet\u00ebdijsh\u00ebm p\u00ebr aktin e transmetimit.Ky p\u00ebrfytyrim i njeriut shpjegon edhe m\u00ebnyr\u00ebn se si Lefteri e mendon krijuesin. P\u00ebr t\u00eb, arti nuk \u00ebsht\u00eb nj\u00eb territor i privilegjuar jasht\u00eb jet\u00ebs shoq\u00ebrore dhe talenti nuk e \u00e7liron krijuesin nga detyrimi ndaj t\u00eb tjer\u00ebve. P\u00ebrkundrazi, krijuesi duhet t\u00eb jet\u00eb pran\u00eb halleve, g\u00ebzimeve, sakrificave dhe dhimbjeve njer\u00ebzore; vlera e tij matet edhe nga aft\u00ebsia p\u00ebr ta kthyer p\u00ebrvoj\u00ebn individuale n\u00eb di\u00e7ka q\u00eb i flet bashk\u00ebsis\u00eb. Humanizmi i Lefterit nuk \u00ebsht\u00eb, pra, nj\u00eb shtes\u00eb sentimentale e mendimit t\u00eb tij, por nj\u00eb nga parimet prej t\u00eb cilave ai gjykon artin, kultur\u00ebn dhe m\u00eb von\u00eb edhe politik\u00ebn.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Por pik\u00ebrisht k\u00ebtu libri hap edhe nj\u00eb tension q\u00eb ia vlen t\u00eb mbahet i duksh\u00ebm. Lefteri flet shpesh p\u00ebr talentin, origjin\u00ebn dhe vazhdim\u00ebsin\u00eb p\u00ebrmes nj\u00eb gjuhe t\u00eb trash\u00ebgimis\u00eb s\u00eb gjakut; nd\u00ebrsa vet\u00eb marr\u00ebdh\u00ebnia e Akrit me t\u00eb d\u00ebshmon se kultura nuk transmetohet vet\u00ebm biologjikisht. Ajo k\u00ebrkon p\u00ebrvet\u00ebsim, pun\u00eb, d\u00ebgjim dhe interpretim. N\u00eb k\u00ebt\u00eb kuptim, gjaku mund t\u00eb p\u00ebrshkruaj\u00eb nj\u00eb vij\u00eb genealogjike, por vet\u00ebm transmetimi kulturor e shnd\u00ebrron at\u00eb vij\u00eb n\u00eb vazhdim\u00ebsi kuptimesh. Ky dallim mes prejardhjes dhe trash\u00ebgimis\u00eb s\u00eb p\u00ebrvet\u00ebsuar do t\u00eb rikthehet, n\u00eb forma t\u00eb ndryshme, n\u00eb gjith\u00eb librin.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">K\u00ebtu Lefter \u00c7ipa hyn n\u00eb nj\u00eb tradit\u00eb shum\u00eb m\u00eb t\u00eb gjat\u00eb t\u00eb mendimit kulturor shqiptar, por pa u shkrir\u00eb n\u00eb t\u00eb. Vet\u00eb emrat q\u00eb ai sjell pran\u00eb vetes \u2014 Naim Frash\u00ebri, Lasgush Poradeci, Migjeni, Ndre Mjeda, \u00c7ajupi, Asdreni, Ali Asllani, Drit\u00ebro Agolli, Ne\u00e7o Muko \u2014 nuk p\u00ebrb\u00ebjn\u00eb nj\u00eb gjenealogji lineare dhe as nj\u00eb familje t\u00eb vetme estetike. P\u00ebrkundrazi, ata p\u00ebrfaq\u00ebsojn\u00eb m\u00ebnyra t\u00eb ndryshme t\u00eb t\u00eb kuptuarit t\u00eb marr\u00ebdh\u00ebnies mes fjal\u00ebs, njeriut, vendit dhe bashk\u00ebsis\u00eb; dhe pik\u00ebrisht p\u00ebrmes k\u00ebtyre dallimeve mund t\u00eb shihet m\u00eb qart\u00eb se ku q\u00ebndron Lefteri.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nga Naimi vjen, para s\u00eb gjithash, ideja se fjala poetike mund t\u00eb ket\u00eb nj\u00eb p\u00ebrgjegj\u00ebsi m\u00eb t\u00eb gjer\u00eb se vet\u00eb krijimi estetik. N\u00eb tradit\u00ebn e Rilindjes, let\u00ebrsia nuk ishte vet\u00ebm shprehje e subjektit, por edhe m\u00ebnyr\u00eb p\u00ebrmes s\u00eb cil\u00ebs nj\u00eb bashk\u00ebsi m\u00ebsonte ta p\u00ebrfytyronte veten, t\u2019i jepte pesh\u00eb publike gjuh\u00ebs s\u00eb saj, t\u00eb organizonte kujtes\u00ebn dhe t\u00eb projektonte nj\u00eb t\u00eb ardhme. Lefteri i p\u00ebrket nj\u00eb kohe tjet\u00ebr dhe nj\u00eb Shqip\u00ebrie tjet\u00ebr, por n\u00eb konceptimin e tij p\u00ebr krijuesin mbetet e gjall\u00eb bindja se fjala nuk p\u00ebrfundon tek ai q\u00eb e shkruan dhe se vlera e saj lidhet edhe me at\u00eb q\u00eb arrin t\u00eb krijoj\u00eb n\u00eb jet\u00ebn e t\u00eb tjer\u00ebve.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Me Lasgush Poradecin af\u00ebrsia \u00ebsht\u00eb e nj\u00eb rendi tjet\u00ebr, m\u00eb t\u00eb brendsh\u00ebm. Te Lasgushi, peizazhi nuk \u00ebsht\u00eb sfond, por m\u00ebnyr\u00eb e p\u00ebrjetimit t\u00eb bot\u00ebs; liqeni, mali, drita dhe hap\u00ebsira p\u00ebrthithen n\u00eb vet\u00ebdijen poetike dhe b\u00ebhen pjes\u00eb e nj\u00eb gjeografie shpirt\u00ebrore. Edhe te Lefteri vendlindja ka k\u00ebt\u00eb fuqi p\u00ebr ta kap\u00ebrcyer topografin\u00eb. Piluri nuk \u00ebsht\u00eb thjesht vendi ku ai ka lindur dhe as nj\u00eb objekt nostalgjie, por nj\u00eb pik\u00eb e brendshme orientimi, nj\u00eb hap\u00ebsir\u00eb prej s\u00eb cil\u00ebs burojn\u00eb kujtesa, gjuha dhe m\u00ebnyra e marr\u00ebdh\u00ebnies me bot\u00ebn. Liqeni i Lasgushit dhe Piluri i Lefterit i p\u00ebrkasin dy estetikave t\u00eb ndryshme, por n\u00eb t\u00eb dy rastet vendi pushon s\u00eb qeni vet\u00ebm hap\u00ebsir\u00eb dhe shnd\u00ebrrohet n\u00eb kategori t\u00eb vet\u00ebdijes.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Migjeni sjell n\u00eb k\u00ebt\u00eb hart\u00eb nj\u00eb tjet\u00ebr dimension, at\u00eb t\u00eb p\u00ebrgjegj\u00ebsis\u00eb s\u00eb krijuesit ndaj njeriut konkret dhe ndaj plag\u00ebve t\u00eb shoq\u00ebris\u00eb. Lefteri nuk e ka revolt\u00ebn migjeniane dhe as gjuh\u00ebn e saj, por n\u00eb reflektimet e tij p\u00ebrs\u00ebritet bindja se krijuesi nuk mund t\u00eb mbetet jasht\u00eb dhimbjeve, g\u00ebzimeve, sakrificave dhe halleve t\u00eb njer\u00ebzve. Nd\u00ebrsa me Drit\u00ebro Agollin af\u00ebrsia duket m\u00eb qart\u00eb n\u00eb lidhjen me tok\u00ebn, me vendlindjen, me njeriun e zakonsh\u00ebm dhe me nj\u00eb gjuh\u00eb q\u00eb nuk pranon t\u00eb humbas\u00eb kontaktin me p\u00ebrvoj\u00ebn e jetuar.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ne\u00e7o Muko q\u00ebndron edhe m\u00eb pran\u00eb nj\u00eb bote ku ndarja nd\u00ebrmjet fjal\u00ebs s\u00eb shkruar dhe tradit\u00ebs gojore b\u00ebhet e v\u00ebshtir\u00eb. Tek ai, ashtu si m\u00eb pas te Lefteri, k\u00ebnga, komuniteti dhe Himara hyjn\u00eb n\u00eb t\u00eb nj\u00ebjt\u00ebn hap\u00ebsir\u00eb ku kultura nuk \u00ebsht\u00eb vet\u00ebm vep\u00ebr, por edhe praktik\u00eb e p\u00ebrbashk\u00ebt.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Pik\u00ebrisht k\u00ebtu mund t\u00eb p\u00ebrcaktohet m\u00eb qart\u00eb ve\u00e7antia e Lefter \u00c7ip\u00ebs. Ai nuk \u00ebsht\u00eb as poeti-profet i Rilindjes, as modernisti i vetmuar i tipit lasgushian, as z\u00ebri i revolt\u00ebs sociale t\u00eb Migjenit. Ve\u00e7antia e tij q\u00ebndron n\u00eb m\u00ebnyr\u00ebn se si e mban fjal\u00ebn poetike t\u00eb lidhur me tradit\u00ebn gojore dhe me ekzistenc\u00ebn e nj\u00eb bashk\u00ebsie konkrete. Fjala, te Lefteri, nuk e p\u00ebrfundon jet\u00ebn n\u00eb faqen e shkruar; ajo k\u00ebrkon t\u00eb b\u00ebhet z\u00eb, t\u00eb kaloj\u00eb nga nj\u00eb njeri te tjetri, t\u00eb hyj\u00eb n\u00eb kujtes\u00ebn kolektive dhe, me kalimin e koh\u00ebs, t\u00eb fitoj\u00eb nj\u00eb jet\u00eb q\u00eb nuk i p\u00ebrket m\u00eb vet\u00ebm autorit.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">P\u00ebr k\u00ebt\u00eb arsye, polifonia nuk \u00ebsht\u00eb thjesht nj\u00eb prej temave t\u00eb librit. Ajo \u00ebsht\u00eb, ndoshta, figura qendrore p\u00ebrmes s\u00eb cil\u00ebs mund t\u00eb kuptohet t\u00ebr\u00ebsia e mendimit t\u00eb tij.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Te vet\u00eb Lefteri, kjo qend\u00ebr nuk \u00ebsht\u00eb vet\u00ebm muzikore. Ai e p\u00ebrfytyron polifonin\u00eb si \u201cmitologji\u201d, si vitalitet t\u00eb shpirtit dhe si nj\u00eb m\u00ebnyr\u00eb p\u00ebrmes s\u00eb cil\u00ebs jeta e padukshme fiton z\u00eb. Natyra, lindja, vdekja, dashuria, dhimbja, puna, mali, deti dhe vet\u00eb britma e par\u00eb e njeriut hyjn\u00eb n\u00eb t\u00eb nj\u00ebjtin univers tingullor. Kjo gjuh\u00eb mund t\u00eb mos jet\u00eb muzikologji n\u00eb kuptimin e ngusht\u00eb t\u00eb fjal\u00ebs, por na tregon di\u00e7ka thelb\u00ebsore p\u00ebr m\u00ebnyr\u00ebn se si ai e jeton polifonin\u00eb: jo si nj\u00eb teknik\u00eb q\u00eb i shtohet jet\u00ebs, por si nj\u00eb form\u00eb p\u00ebrmes s\u00eb cil\u00ebs jeta b\u00ebhet e d\u00ebgjueshme.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Para se t\u2019i japim polifonis\u00eb k\u00ebt\u00eb kuptim m\u00eb t\u00eb gjer\u00eb, megjithat\u00eb, ia vlen t\u00eb ndalemi te vet\u00eb tradita q\u00eb q\u00ebndron pas saj. Iso-polifonia shqiptare nuk ka nj\u00eb \u00e7ast themelimi q\u00eb mund t\u00eb fiksohet n\u00eb nj\u00eb dat\u00eb. Si shum\u00eb prej traditave t\u00eb m\u00ebdha gojore, ajo \u00ebsht\u00eb formuar, \u00ebsht\u00eb p\u00ebrcjell\u00eb dhe \u00ebsht\u00eb p\u00ebrpunuar gjat\u00eb nj\u00eb kohe shum\u00eb m\u00eb t\u00eb gjat\u00eb se memoria e dokumentuar e komuniteteve q\u00eb e kan\u00eb mbajtur gjall\u00eb. E rr\u00ebnjosur ve\u00e7an\u00ebrisht n\u00eb Shqip\u00ebrin\u00eb e Jugut, ajo merr trajta t\u00eb ndryshme sipas krahinave, por ruan nj\u00eb parim themelor: k\u00ebnga lind nga marr\u00ebdh\u00ebnia mes z\u00ebrave t\u00eb dalluesh\u00ebm dhe iso-s s\u00eb mbajtur prej grupit. N\u00eb tradit\u00ebn labe, marr\u00ebsi, kthyesi, hedh\u00ebsi dhe isoja nuk jan\u00eb thjesht role muzikore; secili hyn n\u00eb nj\u00eb rend ku ve\u00e7antia e z\u00ebrit individual b\u00ebhet e kuptueshme vet\u00ebm brenda marr\u00ebdh\u00ebnies me t\u00eb tjer\u00ebt.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">N\u00eb vitin 2005, iso-polifonia shqiptare u njoh nga UNESCO si Kryevep\u00ebr e Trash\u00ebgimis\u00eb Gojore dhe Jomateriale t\u00eb Njer\u00ebzimit dhe, m\u00eb pas, u p\u00ebrfshi n\u00eb List\u00ebn P\u00ebrfaq\u00ebsuese t\u00eb Trash\u00ebgimis\u00eb Kulturore Jomateriale. Ky njohim nd\u00ebrkomb\u00ebtar \u00ebsht\u00eb i r\u00ebnd\u00ebsish\u00ebm, por nuk e shpjegon n\u00eb vetvete jet\u00ebgjat\u00ebsin\u00eb e saj. Polifonia ka mbijetuar sepse, p\u00ebrpara se t\u00eb ishte \u201ctrash\u00ebgimi\u201d, ka qen\u00eb m\u00ebnyr\u00eb jetese: ka shoq\u00ebruar dasm\u00ebn dhe vajin, pun\u00ebn dhe fest\u00ebn, lindjen dhe vdekjen; ka qen\u00eb nj\u00eb m\u00ebnyr\u00eb p\u00ebrmes s\u00eb cil\u00ebs bashk\u00ebsia ka shprehur veten, ka ruajtur kujtes\u00ebn dhe ka p\u00ebrcjell\u00eb ndjeshm\u00ebri, fjal\u00eb e forma t\u00eb p\u00ebrbashk\u00ebta nga nj\u00eb brez te tjetri.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Por polifonia b\u00ebhet edhe m\u00eb interesante n\u00ebse e nxjerrim p\u00ebr nj\u00eb \u00e7ast nga kufijt\u00eb e hart\u00ebs komb\u00ebtare. Tradita t\u00eb vjetra shum\u00ebz\u00ebr\u00ebshe gjenden edhe n\u00eb Epirin e sot\u00ebm grek, ashtu si forma t\u00eb af\u00ebrta jan\u00eb ruajtur n\u00eb komunitete t\u00eb tjera t\u00eb hap\u00ebsir\u00ebs ballkanike. Kjo af\u00ebrsi nuk i b\u00ebn traditat identike dhe as nuk ia heq iso-polifonis\u00eb shqiptare ve\u00e7antin\u00eb e saj. Ajo na kujton di\u00e7ka m\u00eb t\u00eb r\u00ebnd\u00ebsishme: format kulturore kan\u00eb histori m\u00eb t\u00eb gjata dhe gjeografi m\u00eb t\u00eb nd\u00ebrlikuara sesa kufijt\u00eb e shteteve moderne. Ato kalojn\u00eb p\u00ebrmes komuniteteve, takohen, dallohen, huazojn\u00eb, zhvillojn\u00eb trajta vendore dhe vazhdojn\u00eb t\u00eb ekzistojn\u00eb nj\u00ebkoh\u00ebsisht si shprehje t\u00eb nj\u00eb kulture t\u00eb caktuar dhe si pjes\u00eb e nj\u00eb hap\u00ebsire m\u00eb t\u00eb gjer\u00eb marr\u00ebdh\u00ebniesh.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Kjo \u00ebsht\u00eb ve\u00e7an\u00ebrisht dometh\u00ebn\u00ebse n\u00eb k\u00ebt\u00eb hap\u00ebsir\u00eb t\u00eb Shqip\u00ebris\u00eb s\u00eb Jugut dhe Epirit, ku kufijt\u00eb politik\u00eb jan\u00eb shum\u00eb m\u00eb t\u00eb rinj se l\u00ebvizjet e njer\u00ebzve, rrug\u00ebt e tregtis\u00eb, martesat, kontaktet gjuh\u00ebsore, kujtesat dhe format muzikore q\u00eb kan\u00eb qarkulluar p\u00ebr shekuj. Af\u00ebrsia e traditave nuk duhet t\u00eb p\u00ebrdoret as p\u00ebr t\u2019i shpallur ato t\u00eb nj\u00ebjta, as p\u00ebr t\u2019i shnd\u00ebrruar n\u00eb prova pron\u00ebsie kulturore. Ajo duhet t\u00eb na b\u00ebj\u00eb m\u00eb t\u00eb v\u00ebmendsh\u00ebm ndaj nj\u00eb t\u00eb v\u00ebrtete m\u00eb t\u00eb nd\u00ebrlikuar: ve\u00e7antia kulturore dhe nd\u00ebrveprimi nuk e p\u00ebrjashtojn\u00eb nj\u00ebri-tjetrin.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Brenda k\u00ebtij universi duhet vendosur edhe Lefter \u00c7ipa. Ai i p\u00ebrket nj\u00eb tradite shum\u00eb m\u00eb t\u00eb hershme se vetja, por pik\u00ebrisht sepse nuk e mori at\u00eb si nj\u00eb trash\u00ebgimi t\u00eb mbyllur, arriti t\u00eb b\u00ebhej nj\u00eb prej figurave t\u00eb saj m\u00eb t\u00eb ndritshme moderne. N\u00ebse do t\u00eb p\u00ebrdornim nj\u00eb figur\u00eb q\u00eb i shkon vet\u00eb madh\u00ebshtis\u00eb s\u00eb k\u00ebsaj bote muzikore, Lefteri mund t\u00eb quhej nj\u00eb prej princ\u00ebrve t\u00eb polifonis\u00eb shqiptare: jo sepse q\u00ebndron n\u00eb filles\u00ebn e saj, por sepse u b\u00eb nj\u00eb prej atyre krijuesve q\u00eb i dhan\u00eb nj\u00eb z\u00eb t\u00eb ri nj\u00eb tradite t\u00eb vjet\u00ebr, duke e kaluar nga trash\u00ebgimia n\u00eb krijim dhe nga kujtesa n\u00eb nj\u00eb jet\u00eb t\u00eb re artistike.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Puna e tij me grupin e Pilurit, repertori i gjer\u00eb q\u00eb krijoi dhe vet\u00eb m\u00ebnyra se si e mendoi marr\u00ebdh\u00ebnien mes k\u00ebng\u00ebs dhe komunitetit e vendosin pik\u00ebrisht n\u00eb k\u00ebt\u00eb pik\u00eb t\u00eb nd\u00ebrmjetme, ku ruajtja nuk do t\u00eb thot\u00eb p\u00ebrs\u00ebritje dhe risia nuk k\u00ebrkon shk\u00ebputje nga tradita. Ai nuk e trajtoi polifonin\u00eb si nj\u00eb send t\u00eb \u00e7muar q\u00eb duhej mbajtur larg ndryshimit; e trajtoi si nj\u00eb gjuh\u00eb t\u00eb gjall\u00eb q\u00eb duhej folur p\u00ebrs\u00ebri.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">N\u00eb k\u00ebt\u00eb kuptim, Lefter \u00c7ipa \u00ebsht\u00eb nj\u00eb nd\u00ebrmjet\u00ebs i rrall\u00eb mes trash\u00ebgimis\u00eb dhe krijimit. Ai merr nj\u00eb form\u00eb q\u00eb vjen prej brezash, e njeh nga brenda, respekton struktur\u00ebn dhe kujtes\u00ebn e saj, por nj\u00ebkoh\u00ebsisht e shtyn p\u00ebrpara. Kjo ndoshta shpjegon edhe shqet\u00ebsimin e tij t\u00eb vazhduesh\u00ebm p\u00ebr transmetimin, p\u00ebr edukimin e brezave t\u00eb rinj, p\u00ebr hap\u00ebsirat ku polifonia duhet t\u00eb m\u00ebsohet dhe p\u00ebr nevoj\u00ebn q\u00eb ajo t\u00eb mos mbetet vet\u00ebm kujtim apo shfaqje ceremoniale.K\u00ebshtu kuptohet m\u00eb mir\u00eb edhe p\u00ebrse, n\u00eb p\u00ebrfytyrimin e Lefter \u00c7ip\u00ebs, polifonia nuk \u00ebsht\u00eb thjesht muzik\u00eb. Ajo \u00ebsht\u00eb pjes\u00eb e nj\u00eb forme jete. Vlera e saj nuk q\u00ebndron vet\u00ebm n\u00eb struktur\u00ebn muzikore, por n\u00eb faktin se mbart nj\u00eb kujtes\u00eb shoq\u00ebrore dhe vazhdon t\u00eb ket\u00eb kuptim vet\u00ebm p\u00ebr aq koh\u00eb sa ekziston nj\u00eb komunitet q\u00eb e jeton dhe e njeh si t\u00eb vet\u00ebn.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Vet\u00eb struktura e polifonis\u00eb ofron, nd\u00ebrkaq, nj\u00eb intuit\u00eb q\u00eb shkon shum\u00eb p\u00ebrtej muzik\u00ebs. Z\u00ebrat nuk jan\u00eb t\u00eb nj\u00ebjt\u00eb, nuk kryejn\u00eb t\u00eb nj\u00ebjtin funksion dhe as nuk k\u00ebrkohet q\u00eb ta humbasin ve\u00e7antin\u00eb e tyre p\u00ebr t\u00eb krijuar nj\u00eb t\u00ebr\u00ebsi. P\u00ebrkundrazi, t\u00ebr\u00ebsia b\u00ebhet e mundur pik\u00ebrisht nga dallimi mes tyre. Harmonia nuk \u00ebsht\u00eb rezultat i shuarjes s\u00eb diferenc\u00ebs, por i m\u00ebnyr\u00ebs se si diferenca hyn n\u00eb nj\u00eb marr\u00ebdh\u00ebnie t\u00eb p\u00ebrbashk\u00ebt pa pushuar s\u00eb qeni vetvetja.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Kjo e b\u00ebn polifonin\u00eb nj\u00eb metafor\u00eb t\u00eb jasht\u00ebzakonshme t\u00eb bashk\u00ebsis\u00eb. Nj\u00eb z\u00eb i vet\u00ebm, sado i fuqish\u00ebm t\u00eb jet\u00eb, nuk mund t\u00eb prodhoj\u00eb at\u00eb q\u00eb lind nga marr\u00ebdh\u00ebnia e shum\u00eb z\u00ebrave; dhe nj\u00eb bashk\u00ebsi nuk b\u00ebhet domosdoshm\u00ebrisht m\u00eb e fort\u00eb duke reduktuar dallimet e saj. Mund t\u00eb ndodh\u00eb e kund\u00ebrta: vet\u00eb aft\u00ebsia p\u00ebr ta mbajtur dallimin brenda nj\u00eb forme t\u00eb p\u00ebrbashk\u00ebt mund t\u00eb jet\u00eb nj\u00eb nga shenjat m\u00eb t\u00eb larta t\u00eb q\u00ebndrueshm\u00ebris\u00eb s\u00eb saj.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">N\u00eb k\u00ebt\u00eb pik\u00eb, metafora merr nj\u00eb kuptim politik. Demokracia nuk \u00ebsht\u00eb nj\u00eb shoq\u00ebri prej s\u00eb cil\u00ebs jan\u00eb zhdukur konfliktet, interesat e ndryshme apo kujtesat konkurruese. Ajo nuk presupozon qytetar\u00eb me t\u00eb nj\u00ebjt\u00ebn histori familjare, t\u00eb nj\u00ebjt\u00ebn fe, t\u00eb nj\u00ebjt\u00ebn gjuh\u00eb t\u00eb sht\u00ebpis\u00eb apo t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb p\u00ebr ta p\u00ebrfytyruar kombin. P\u00ebrkundrazi, demokracia nis nga njohja se pluraliteti nuk \u00ebsht\u00eb nj\u00eb gjendje e p\u00ebrkohshme q\u00eb duhet kap\u00ebrcyer, por nj\u00eb kusht i p\u00ebrhersh\u00ebm i jet\u00ebs shoq\u00ebrore. Detyra e saj nuk \u00ebsht\u00eb t\u00eb prodhoj\u00eb uniformitet, por t\u00eb krijoj\u00eb nj\u00eb rend ku dallimet mund t\u00eb bashk\u00ebjetojn\u00eb pa u shnd\u00ebrruar n\u00eb arsye p\u00ebr p\u00ebrjashtim. N\u00eb k\u00ebt\u00eb kuptim, af\u00ebrsia me polifonin\u00eb nuk q\u00ebndron te ideja e nj\u00eb harmonie pa konflikt, por te aft\u00ebsia p\u00ebr t\u00eb nd\u00ebrtuar t\u00eb p\u00ebrbashk\u00ebt\u00ebn pa k\u00ebrkuar zhdukjen e s\u00eb ndryshmes.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Pik\u00ebrisht kjo \u00e7\u00ebshtje \u00ebsht\u00eb rikthyer me forc\u00eb n\u00eb Europ\u00ebn e sotme. P\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb, globalizimi u shoq\u00ebrua me pritshm\u00ebrin\u00eb se kombi, kufijt\u00eb dhe p\u00ebrkat\u00ebsit\u00eb e trash\u00ebguara do t\u00eb humbnin gradualisht pesh\u00ebn e tyre politike. Por p\u00ebrkat\u00ebsia nuk u zhduk n\u00eb l\u00ebvizshm\u00ebri. P\u00ebrkundrazi, n\u00eb shum\u00eb raste ajo u b\u00eb m\u00eb komplekse dhe, pik\u00ebrisht p\u00ebr k\u00ebt\u00eb arsye, edhe m\u00eb e politizuar. Njer\u00ebzit mund t\u00eb jetojn\u00eb mes disa vendeve, t\u00eb p\u00ebrdorin disa gjuh\u00eb, t\u00eb mbajn\u00eb lidhje me disa hap\u00ebsira nj\u00ebkoh\u00ebsisht dhe, megjithat\u00eb, pyetja \u201cku p\u00ebrkas?\u201d t\u00eb mbetet po aq e r\u00ebnd\u00ebsishme sa m\u00eb par\u00eb.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">K\u00ebtu b\u00ebhet i dobish\u00ebm dallimi mes p\u00ebrkat\u00ebsis\u00eb dhe asaj q\u00eb Nira Yuval-Davis e ka quajtur \u201cpolitik\u00eb t\u00eb p\u00ebrkat\u00ebsis\u00eb\u201d. P\u00ebrkat\u00ebsia lidhet me marr\u00ebdh\u00ebnien q\u00eb individi nd\u00ebrton me nj\u00eb vend, nj\u00eb gjuh\u00eb, nj\u00eb kujtes\u00eb apo nj\u00eb bashk\u00ebsi; politika e p\u00ebrkat\u00ebsis\u00eb fillon n\u00eb momentin kur p\u00ebrcaktohen kufijt\u00eb e \u201cnesh\u201d, kur vendoset se kush konsiderohet pjes\u00eb e komunitetit, sipas cilave kritere dhe kush pretendon autoritetin p\u00ebr t\u00eb folur n\u00eb em\u00ebr t\u00eb tij. Ky \u00ebsht\u00eb nj\u00eb dallim thelb\u00ebsor, sepse pohimi i identitetit t\u00ebnd dhe pretendimi p\u00ebr t\u00eb p\u00ebrcaktuar identitetin e tjetrit nuk jan\u00eb e nj\u00ebjta gj\u00eb. P\u00ebrkat\u00ebsia b\u00ebhet problem politik jo kur nj\u00eb njeri thot\u00eb \u201ckjo \u00ebsht\u00eb gjuha ime, ky \u00ebsht\u00eb vendi im, kjo \u00ebsht\u00eb kujtesa ime\u201d, por kur nga ky pohim nxirret e drejta p\u00ebr t\u00eb vendosur edhe se \u00e7far\u00eb duhet t\u00eb jet\u00eb tjetri.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">N\u00eb k\u00ebt\u00eb drit\u00eb fiton nj\u00eb kuptim tjet\u00ebr edhe vendlindja te Lefter \u00c7ipa. Ajo nuk \u00ebsht\u00eb nj\u00eb vend q\u00eb mbetet pas n\u00eb \u00e7astin e largimit, por nj\u00eb hap\u00ebsir\u00eb q\u00eb vazhdon t\u00eb punoj\u00eb brenda kujtes\u00ebs. Njeriu mund t\u00eb largohet, t\u00eb jetoj\u00eb n\u00eb nj\u00eb tjet\u00ebr vend dhe t\u00eb ndryshoj\u00eb, por kjo nuk e b\u00ebn domosdoshm\u00ebrisht m\u00eb t\u00eb dob\u00ebt lidhjen me origjin\u00ebn. Shpesh ndodh q\u00eb distanca t\u2019ia b\u00ebj\u00eb m\u00eb t\u00eb dukshme pesh\u00ebn e asaj q\u00eb, kur ishte pran\u00eb, e merrte si t\u00eb mir\u00ebqen\u00eb.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, vendlindja b\u00ebhet m\u00eb pak \u00e7\u00ebshtje topografie sesa marr\u00ebdh\u00ebnie me koh\u00ebn. Kthimi nuk \u00ebsht\u00eb vet\u00ebm rikthim fizik, por nj\u00eb p\u00ebrballje e re me kujtes\u00ebn dhe me pjes\u00ebn e vetes q\u00eb vendi vazhdon t\u00eb mbaj\u00eb.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Vet\u00eb Lefteri e formulon k\u00ebt\u00eb lidhje n\u00eb nj\u00eb m\u00ebnyr\u00eb ve\u00e7an\u00ebrisht t\u00eb bukur kur flet, n\u00eb nj\u00eb kuptim, p\u00ebr dy vendlindje: vendin ku e ka tundur djepi dhe polifonin\u00eb q\u00eb e ka rritur si artist. Kjo e zgjeron p\u00ebrkat\u00ebsin\u00eb p\u00ebrtej territorit. Njeriu mund t\u2019i p\u00ebrkas\u00eb nj\u00eb peizazhi, por edhe nj\u00eb gjuhe, nj\u00eb forme k\u00ebndimi, nj\u00eb kujtese t\u00eb p\u00ebrbashk\u00ebt. Edhe rr\u00ebfimi i tij p\u00ebr k\u00ebng\u00ebn e Bregut q\u00eb ka udh\u00ebtuar bashk\u00eb me kurbetlinjt\u00eb e b\u00ebn t\u00eb prekshme k\u00ebt\u00eb ide: emigracioni e zhvendos kultur\u00ebn, por nuk e \u00e7rr\u00ebnjos domosdoshm\u00ebrisht; n\u00eb distanc\u00eb, ajo mund t\u00eb b\u00ebhet nj\u00eb prej m\u00ebnyrave m\u00eb t\u00eb forta p\u00ebrmes s\u00eb cilave vendi vazhdon t\u00eb jet\u00eb i pranish\u00ebm.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ky \u00ebsht\u00eb nj\u00eb dimension ve\u00e7an\u00ebrisht i r\u00ebnd\u00ebsish\u00ebm p\u00ebr nj\u00eb shoq\u00ebri t\u00eb form\u00ebsuar kaq thell\u00eb nga emigracioni. Largimi dhe p\u00ebrkat\u00ebsia nuk jan\u00eb domosdoshm\u00ebrisht kund\u00ebrshtare. Gjuha, k\u00ebnga, kujtesa dhe zakoni kalojn\u00eb kufijt\u00eb bashk\u00eb me njer\u00ebzit, nd\u00ebrsa p\u00ebrkat\u00ebsia mund t\u00eb fitoj\u00eb forma t\u00eb reja n\u00eb distanc\u00eb. Njeriu mund t\u00eb jetoj\u00eb gjetk\u00eb dhe t\u00eb vazhdoj\u00eb nj\u00ebkoh\u00ebsisht t\u00eb nd\u00ebrtoj\u00eb nj\u00eb marr\u00ebdh\u00ebnie t\u00eb fuqishme me vendin prej nga vjen.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Por te Lefteri kjo marr\u00ebdh\u00ebnie nuk shnd\u00ebrrohet n\u00eb nj\u00eb refuzim t\u00eb bot\u00ebs s\u00eb jashtme. P\u00ebrkundrazi, nj\u00eb nga idet\u00eb m\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb librit \u00ebsht\u00eb se bota duhet njohur dhe vler\u00ebsuar, pa e kthyer hapjen ndaj saj n\u00eb humbje t\u00eb vet\u00ebdijes p\u00ebr veten. Kjo e nxjerr mendimin e tij nga kund\u00ebrv\u00ebnia e varf\u00ebr mes \u201ctradit\u00ebs\u201d dhe \u201cglobalizimit\u201d: rreziku nuk \u00ebsht\u00eb kontakti me tjetrin, por humbja e aft\u00ebsis\u00eb p\u00ebr ta njohur veten brenda ndryshimit.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">K\u00ebtu lidhet natyrsh\u00ebm edhe reflektimi mbi q\u00ebndres\u00ebn historike t\u00eb shqiptar\u00ebve, i ngritur gjat\u00eb prezantimit n\u00eb Himar\u00eb. Por vet\u00eb nocioni i q\u00ebndres\u00ebs fiton nj\u00eb kuptim shum\u00eb m\u00eb t\u00eb pasur n\u00ebse nuk barazohet me pandryshueshm\u00ebrin\u00eb. Historia shqiptare, ashtu si historia e Ballkanit n\u00eb t\u00ebr\u00ebsi, \u00ebsht\u00eb histori kontaktesh, sundimesh, migrimesh, nd\u00ebrthurjesh, shk\u00ebmbimesh dhe ndikimesh; nj\u00eb histori e zhvilluar n\u00eb marr\u00ebdh\u00ebnie t\u00eb vazhdueshme me bot\u00ebn romake e latine, bizantine, sllave, osmane dhe mesdhetare.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">T\u00eb mendosh vazhdim\u00ebsin\u00eb shqiptare, p\u00ebr k\u00ebt\u00eb arsye, nuk do t\u00eb thot\u00eb t\u00eb imagjinosh nj\u00eb identitet q\u00eb ka ekzistuar jasht\u00eb k\u00ebtyre proceseve, i paprekur prej tyre. P\u00ebrkundrazi, vazhdim\u00ebsia mund t\u00eb kuptohet m\u00eb bindsh\u00ebm si aft\u00ebsia p\u00ebr t\u2019i p\u00ebrshkuar transformimet historike duke ruajtur nj\u00eb vij\u00eb njohjeje t\u00eb vetvetes. Q\u00ebndresa, n\u00eb k\u00ebt\u00eb kuptim, nuk \u00ebsht\u00eb past\u00ebrti, por vazhdim\u00ebsi p\u00ebrmes transformimit. Nj\u00eb kultur\u00eb e gjall\u00eb nuk d\u00ebshmon forc\u00eb duke mbetur e nj\u00ebjt\u00eb, por duke qen\u00eb n\u00eb gjendje t\u00eb p\u00ebrpunoj\u00eb p\u00ebrvojat e reja, t\u2019i b\u00ebj\u00eb pjes\u00eb t\u00eb vetes dhe nj\u00ebkoh\u00ebsisht t\u00eb ruaj\u00eb at\u00eb fije t\u00eb brendshme q\u00eb i lejon nj\u00eb bashk\u00ebsie t\u00eb njoh\u00eb vazhdim\u00ebsin\u00eb e saj. Hapja dhe q\u00ebndresa, k\u00ebshtu, nuk jan\u00eb domosdoshm\u00ebrisht kund\u00ebrshtare; ato mund t\u00eb jen\u00eb dy dimensione t\u00eb t\u00eb nj\u00ebjtit proces historik.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Pik\u00ebrisht kjo m\u00ebnyr\u00eb e t\u00eb menduarit \u00ebsht\u00eb ve\u00e7an\u00ebrisht e dobishme kur vijm\u00eb te Himara.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Himara \u00ebsht\u00eb nj\u00eb hap\u00ebsir\u00eb ku historia ka depozituar shtresa t\u00eb shumta gjuh\u00ebsore, kulturore, fetare dhe migratore. K\u00ebto shtresa nuk mund t\u00eb p\u00ebrmblidhen pa humbje n\u00eb formulat e pastra q\u00eb politika komb\u00ebtare k\u00ebrkon shpesh t\u2019u imponoj\u00eb realiteteve lokale. T\u00eb pranosh k\u00ebt\u00eb nd\u00ebrthurje nuk do t\u00eb thot\u00eb t\u00eb relativizosh identitetin dhe as t\u00eb mohosh p\u00ebrkat\u00ebsit\u00eb konkrete; do t\u00eb thot\u00eb, p\u00ebrkundrazi, t\u2019i kthesh ato nga miti i past\u00ebrtis\u00eb te historia e tyre reale.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">N\u00eb nj\u00ebfar\u00eb m\u00ebnyre, vet\u00eb historia e polifonis\u00eb na kishte paralajm\u00ebruar p\u00ebr k\u00ebt\u00eb shum\u00eb m\u00eb her\u00ebt. Nj\u00eb form\u00eb kulturore mund t\u00eb jet\u00eb thell\u00ebsisht e lidhur me nj\u00eb bashk\u00ebsi dhe, nj\u00ebkoh\u00ebsisht, t\u00eb jetoj\u00eb n\u00eb nj\u00eb hap\u00ebsir\u00eb marr\u00ebdh\u00ebniesh m\u00eb t\u00eb gjer\u00eb se ajo. Ve\u00e7antia nuk k\u00ebrkon izolim. P\u00ebrkat\u00ebsia nuk k\u00ebrkon domosdoshm\u00ebrisht ekskluzivitet. Dhe ngjashm\u00ebria me tjetrin nuk e b\u00ebn m\u00eb pak t\u00eb v\u00ebrtet\u00eb at\u00eb q\u00eb \u00ebsht\u00eb e jotja.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Sepse pik\u00ebrisht k\u00ebtu shfaqet nj\u00eb nga mekanizmat m\u00eb t\u00eb zakonsh\u00ebm, por edhe m\u00eb t\u00eb sofistikuar, t\u00eb instrumentalizimit politik t\u00eb identitetit. Ai nuk funksionon domosdoshm\u00ebrisht duke shpikur fakte. Shpesh mjafton t\u00eb marr\u00eb nj\u00eb element t\u00eb v\u00ebrtet\u00eb t\u00eb nj\u00eb realiteti kompleks, ta shk\u00ebpus\u00eb nga marr\u00ebdh\u00ebnia me elementet e tjera dhe ta ngarkoj\u00eb me detyr\u00ebn p\u00ebr t\u00eb shpjeguar t\u00eb t\u00ebr\u00ebn.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nj\u00eb gjuh\u00eb e folur n\u00eb nj\u00eb komunitet \u00ebsht\u00eb nj\u00eb fakt historik dhe kulturor; por kuptimi i saj deformohet kur paraqitet si prov\u00eb p\u00ebrfundimtare e nj\u00eb p\u00ebrkat\u00ebsie t\u00eb vetme dhe gjith\u00ebp\u00ebrfshir\u00ebse. Feja mund t\u00eb jet\u00eb pjes\u00eb themelore e kujtes\u00ebs s\u00eb nj\u00eb bashk\u00ebsie, por ajo merr nj\u00eb funksion tjet\u00ebr kur p\u00ebrdoret si certifikat\u00eb e origjin\u00ebs komb\u00ebtare. Nj\u00eb \u00e7\u00ebshtje pron\u00ebsore apo administrative mund t\u00eb k\u00ebrkoj\u00eb nj\u00eb zgjidhje juridike dhe institucionale, por natyra e saj ndryshon kur p\u00ebrthithet automatikisht nga nj\u00eb narrativ\u00eb etnike q\u00eb pretendon se, p\u00ebrmes nj\u00eb rasti t\u00eb ve\u00e7ant\u00eb, ka shpjeguar historin\u00eb e nj\u00eb hap\u00ebsire t\u00eb t\u00ebr\u00eb.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Shtremb\u00ebrimi, pra, nuk lind domosdoshm\u00ebrisht nga g\u00ebnjeshtra. Ai mund t\u00eb lind\u00eb nga absolutizimi i nj\u00eb t\u00eb v\u00ebrtete t\u00eb pjesshme. N\u00eb at\u00eb \u00e7ast, ajo q\u00eb duhej t\u00eb ishte pjes\u00eb e nj\u00eb historie m\u00eb t\u00eb gjer\u00eb shnd\u00ebrrohet n\u00eb \u00e7el\u00ebsin e vet\u00ebm t\u00eb interpretimit t\u00eb saj, nd\u00ebrsa politika nuk p\u00ebrpiqet m\u00eb ta kuptoj\u00eb kompleksitetin, por ta disiplinoj\u00eb at\u00eb p\u00ebrmes kategorive q\u00eb i sh\u00ebrbejn\u00eb nj\u00eb narrative t\u00eb caktuar.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Pasojat jan\u00eb t\u00eb r\u00ebnd\u00ebsishme, sepse njer\u00ebzit q\u00eb n\u00eb jet\u00ebn e p\u00ebrditshme mund t\u00eb jetojn\u00eb natyrsh\u00ebm me dy gjuh\u00eb, me kujtime t\u00eb nd\u00ebrthurura, me lidhje familjare n\u00eb m\u00eb shum\u00eb se nj\u00eb vend apo me p\u00ebrkat\u00ebsi q\u00eb nuk i p\u00ebrjetojn\u00eb si kund\u00ebrth\u00ebn\u00ebse, fillojn\u00eb t\u00eb vendosen p\u00ebrball\u00eb nj\u00eb zgjedhjeje q\u00eb vet\u00eb jeta e tyre nuk ua kishte k\u00ebrkuar. Kompleksiteti lexohet si paqart\u00ebsi, paqart\u00ebsia shnd\u00ebrrohet n\u00eb dyshim dhe p\u00ebrkat\u00ebsia, dal\u00ebngadal\u00eb, fillon t\u00eb matet si besnik\u00ebri.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Kjo \u00ebsht\u00eb pik\u00ebrisht ajo ndaj s\u00eb cil\u00ebs Rogers Brubaker ka paralajm\u00ebruar kur kritikon prirjen p\u00ebr t\u2019i trajtuar grupet etnike dhe komb\u00ebtare si nj\u00ebsi t\u00eb mbyllura, homogjene dhe t\u00eb p\u00ebrcaktuara nj\u00ebher\u00eb e p\u00ebrgjithmon\u00eb. N\u00eb jet\u00ebn shoq\u00ebrore, identitetet nuk ekzistojn\u00eb gjithmon\u00eb me t\u00eb nj\u00ebjtin intensitet dhe as nuk jan\u00eb t\u00eb ndara prej kufijsh t\u00eb pakaluesh\u00ebm; ato nd\u00ebrthuren, ndryshojn\u00eb dhe marrin pesh\u00eb t\u00eb ndryshme sipas rrethanave. Shpesh \u00ebsht\u00eb politika ajo q\u00eb i ngurt\u00ebson kufijt\u00eb q\u00eb jeta e p\u00ebrditshme i mban m\u00eb t\u00eb hapur.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">N\u00eb k\u00ebt\u00eb frym\u00eb duhet t\u00eb lexohen edhe formulimet e forta t\u00eb Lefter \u00c7ip\u00ebs p\u00ebr Himar\u00ebn, origjin\u00ebn, gjuh\u00ebn amtare dhe shqiptarin\u00eb. N\u00eb disa prej tyre shfaqet nj\u00eb leksik i gjakut, prejardhjes dhe vazhdim\u00ebsis\u00eb historike q\u00eb mban qart\u00eb gjurm\u00ebn e nj\u00eb m\u00ebnyre t\u00eb caktuar t\u00eb artikulimit t\u00eb identitetit. Nuk do t\u00eb ishte e drejt\u00eb ta zbusnim k\u00ebt\u00eb gjuh\u00eb p\u00ebr ta p\u00ebrshtatur me kategorit\u00eb e sotme, por do t\u00eb ishte po aq e pasakt\u00eb t\u2019u jepnim k\u00ebtyre pohimeve statusin e verdikteve historiografike.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">R\u00ebnd\u00ebsia e tyre \u00ebsht\u00eb e nj\u00eb natyre tjet\u00ebr. Ato jan\u00eb d\u00ebshmi e m\u00ebnyr\u00ebs se si nj\u00eb krijues thell\u00ebsisht i lidhur me k\u00ebt\u00eb hap\u00ebsir\u00eb e ka p\u00ebrjetuar dhe e ka artikuluar p\u00ebrkat\u00ebsin\u00eb e vet. Kjo p\u00ebrkat\u00ebsi ka vler\u00ebn dhe pesh\u00ebn e saj, por p\u00ebrkat\u00ebsia e jetuar nuk \u00ebsht\u00eb e nj\u00ebjta gj\u00eb me t\u00eb drejt\u00ebn p\u00ebr t\u00eb p\u00ebrcaktuar p\u00ebrkat\u00ebsin\u00eb e t\u00eb gjith\u00ebve.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Pik\u00ebrisht ky dallim na nxjerr nga nj\u00eb prej kurtheve m\u00eb t\u00eb q\u00ebndrueshme t\u00eb nacionalizmit: nga bindja se identiteti yn\u00eb mund t\u00eb jet\u00eb i v\u00ebrtet\u00eb vet\u00ebm n\u00ebse identiteti i tjetrit provohet i pav\u00ebrtet\u00eb. Nj\u00eb njeri mund ta jetoj\u00eb me intensitet t\u00eb plot\u00eb p\u00ebrkat\u00ebsin\u00eb e tij pa e delegjitimuar p\u00ebrkat\u00ebsin\u00eb e tjetrit; nj\u00eb komunitet mund t\u00eb ket\u00eb historin\u00eb, gjuh\u00ebn, kujtes\u00ebn dhe simbolet e veta pa pretenduar q\u00eb ato t\u00eb jen\u00eb t\u00eb vetmet q\u00eb kan\u00eb t\u00eb drejt\u00eb t\u00eb ekzistojn\u00eb n\u00eb nj\u00eb hap\u00ebsir\u00eb t\u00eb p\u00ebrbashk\u00ebt.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">E drejta p\u00ebr identitet nuk \u00ebsht\u00eb e nj\u00ebjta gj\u00eb me pretendimin p\u00ebr pron\u00ebsi mbi identitetin e nj\u00eb vendi. Kur ky dallim humbet, p\u00ebrkat\u00ebsia ndryshon natyr\u00eb: nga m\u00ebnyr\u00eb p\u00ebr t\u00eb treguar se kush jemi, b\u00ebhet instrument p\u00ebr t\u00eb p\u00ebrcaktuar se \u00e7far\u00eb duhet t\u00eb jen\u00eb t\u00eb tjer\u00ebt.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">K\u00ebtu polifonia e Lefter \u00c7ip\u00ebs rikthehet me nj\u00eb kuptim q\u00eb ndoshta shkon edhe p\u00ebrtej q\u00ebllimit fillestar t\u00eb vet\u00eb poetit. Ajo nuk zgjidh debatet mbi historin\u00eb e Himar\u00ebs dhe as nuk mund t\u00eb p\u00ebrdoret si prov\u00eb p\u00ebrfundimtare p\u00ebr \u00e7\u00ebshtje identitare. Por na ofron nj\u00eb m\u00ebnyr\u00eb m\u00eb t\u00eb pasur p\u00ebr ta menduar pluralitetin: prania e nj\u00eb z\u00ebri tjet\u00ebr nuk e zvog\u00eblon domosdoshm\u00ebrisht z\u00ebrin ton\u00eb dhe dallimi nuk e b\u00ebn t\u00eb pamundur t\u00ebr\u00ebsin\u00eb. N\u00eb polifoni, dallimi nuk \u00ebsht\u00eb mang\u00ebsi e form\u00ebs; \u00ebsht\u00eb nj\u00eb prej kushteve t\u00eb saj.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Kjo nuk do t\u00eb thot\u00eb se Lefteri vet\u00eb e \u00e7on gjithmon\u00eb deri n\u00eb fund k\u00ebt\u00eb logjik\u00eb kur kalon nga arti te kombi. Dhe pik\u00ebrisht k\u00ebtu libri b\u00ebhet m\u00eb interesant, sepse brenda t\u00eb nj\u00ebjtit mendim bashk\u00ebjetojn\u00eb polifonia dhe nevoja p\u00ebr kufij t\u00eb qart\u00eb t\u00eb p\u00ebrkat\u00ebsis\u00eb, humanizmi dhe patriotizmi i fuqish\u00ebm, hapja ndaj bot\u00ebs dhe ankthi i humbjes s\u00eb vetes.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nj\u00eb prej k\u00ebtyre kund\u00ebrth\u00ebnieve shfaqet edhe n\u00eb m\u00ebnyr\u00ebn se si Lefteri flet p\u00ebr familjen dhe brezin e ri. N\u00eb disa faqe, gjuha e tij b\u00ebhet duksh\u00ebm normative: martesa, sht\u00ebpia, emri i prind\u00ebrve, kujtesa e gjysh\u00ebrve dhe vazhdim\u00ebsia familjare paraqiten jo vet\u00ebm si forma t\u00eb jet\u00ebs private, por si pjes\u00eb e nj\u00eb rendi moral q\u00eb mban n\u00eb k\u00ebmb\u00eb bashk\u00ebsin\u00eb. Kjo an\u00eb e mendimit t\u00eb tij nuk duhet fshehur p\u00ebr ta b\u00ebr\u00eb figur\u00ebn m\u00eb t\u00eb p\u00ebrshtatshme me sensibilitetet e sotme. P\u00ebrkundrazi, ajo na ndihmon t\u00eb kuptojm\u00eb se tradita, p\u00ebr Lefterin, nuk \u00ebsht\u00eb vet\u00ebm repertor estetik; \u00ebsht\u00eb edhe norm\u00eb, edukat\u00eb dhe m\u00ebnyr\u00eb e t\u00eb jetuarit. Pik\u00ebrisht k\u00ebtu b\u00ebhet m\u00eb i duksh\u00ebm tensioni mes pluralitetit q\u00eb sugjeron polifonia dhe kufijve moral\u00eb q\u00eb ai k\u00ebrkon t\u00eb ruaj\u00eb n\u00eb jet\u00ebn shoq\u00ebrore.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Por ky tension nuk i p\u00ebrket vet\u00ebm Lefter \u00c7ip\u00ebs. Ai \u00ebsht\u00eb nj\u00eb prej tensioneve themelore t\u00eb vet\u00eb kombit modern. Shoq\u00ebrit\u00eb kan\u00eb nevoj\u00eb p\u00ebr histori q\u00eb krijojn\u00eb vazhdim\u00ebsi, por k\u00ebto histori mund t\u00eb shnd\u00ebrrohen n\u00eb mite p\u00ebrjashtuese; kan\u00eb nevoj\u00eb p\u00ebr kujtes\u00eb, por kujtesa mund t\u00eb monopolizohet; kan\u00eb nevoj\u00eb p\u00ebr rr\u00ebnj\u00eb, por rr\u00ebnj\u00ebt mund t\u00eb p\u00ebrdoren p\u00ebr t\u00eb ngritur hierarki autenticiteti. Pyetja \u201ckush jemi?\u201d \u00ebsht\u00eb e pashmangshme p\u00ebr \u00e7do bashk\u00ebsi, por b\u00ebhet e rrezikshme n\u00eb \u00e7astin kur p\u00ebrgjigjja e saj k\u00ebrkon domosdoshm\u00ebrisht edhe p\u00ebrcaktimin e atyre q\u00eb nuk lejohen t\u00eb jen\u00eb pjes\u00eb e \u201cnesh\u201d.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Pik\u00ebrisht k\u00ebtu q\u00ebndron nj\u00eb prej sfidave m\u00eb t\u00eb m\u00ebdha t\u00eb demokracive bashk\u00ebkohore. P\u00ebrgjigjja ndaj nacionalizmit nuk mund t\u00eb jet\u00eb braktisja e identitetit. N\u00ebse nocionet e atdheut, kombit, tradit\u00ebs, vendlindjes dhe kujtes\u00ebs u lihen vet\u00ebm atyre q\u00eb i p\u00ebrdorin si mjete p\u00ebr t\u00eb nd\u00ebrtuar kufij p\u00ebrjashtues, demokracia heq dor\u00eb nga nj\u00eb pjes\u00eb thelb\u00ebsore e gjuh\u00ebs p\u00ebrmes s\u00eb cil\u00ebs njer\u00ebzit i japin kuptim jet\u00ebs dhe p\u00ebrkat\u00ebsis\u00eb s\u00eb tyre. Nevoja p\u00ebr p\u00ebrkat\u00ebsi nuk \u00ebsht\u00eb antidemokratike; ajo b\u00ebhet politikisht problematike n\u00eb var\u00ebsi t\u00eb m\u00ebnyr\u00ebs se si p\u00ebrkthehet n\u00eb kufij, hierarki dhe kritere legjitimiteti.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Kjo \u00ebsht\u00eb b\u00ebr\u00eb ve\u00e7an\u00ebrisht e dukshme me forcimin e s\u00eb djatht\u00ebs radikale dhe ekstreme europiane, ku nativizmi nuk e vendos kufirin vet\u00ebm n\u00eb skajin territorial t\u00eb shtetit, por e zhvendos at\u00eb n\u00eb brend\u00ebsi t\u00eb shoq\u00ebris\u00eb. Qytetaria formale nuk mjafton m\u00eb; prodhohen gradacione autenticiteti, p\u00ebrmes t\u00eb cilave disa paraqiten si m\u00eb vendas, m\u00eb t\u00eb lidhur me kombin dhe, p\u00ebr rrjedhoj\u00eb, m\u00eb t\u00eb autorizuar se t\u00eb tjer\u00ebt p\u00ebr ta p\u00ebrfaq\u00ebsuar at\u00eb.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">P\u00ebrball\u00eb k\u00ebsaj logjike, demokracia nuk ka nevoj\u00eb p\u00ebr nj\u00eb identitet m\u00eb t\u00eb zbeht\u00eb, por p\u00ebr nj\u00eb identitet m\u00eb t\u00eb sigurt: nj\u00eb identitet q\u00eb nuk ka nevoj\u00eb p\u00ebr mohimin e tjetrit p\u00ebr t\u00eb pohuar veten dhe q\u00eb mund ta p\u00ebrballoj\u00eb dallimin pa e p\u00ebrjetuar at\u00eb si humbje.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">N\u00eb k\u00ebt\u00eb \u00e7ast, Lefter \u00c7ipa na ofron edhe nj\u00eb tjet\u00ebr intuit\u00eb me r\u00ebnd\u00ebsi t\u00eb ve\u00e7ant\u00eb. Sado fort t\u00eb flas\u00eb p\u00ebr atdheun dhe shqiptarin\u00eb, ai mbetet thell\u00ebsisht mosbesues ndaj p\u00ebrvet\u00ebsimit t\u00eb kultur\u00ebs nga pushteti. Kur pohon se polifonia nuk \u00ebsht\u00eb e qeveritarit dhe as e partiakut, por e popullit, ai artikulon, n\u00eb m\u00ebnyr\u00ebn e vet, nj\u00eb ide mbi kufirin mes kultur\u00ebs dhe pushtetit: kultura mund t\u00eb ket\u00eb nevoj\u00eb p\u00ebr shtetin, por nuk mund t\u00eb reduktohet n\u00eb pron\u00eb t\u00eb tij.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Megjithat\u00eb, Lefteri nuk k\u00ebrkon nj\u00eb shtet indiferent ndaj trash\u00ebgimis\u00eb. P\u00ebrkundrazi, ai k\u00ebrkon mbrojtjen, m\u00ebsimin dhe transmetimin e saj, krijimin e institucioneve dhe hap\u00ebsirave q\u00eb e mbajn\u00eb polifonin\u00eb t\u00eb gjall\u00eb. Dilema q\u00eb lind k\u00ebtu \u00ebsht\u00eb thell\u00ebsisht moderne: si mund t\u00eb kujdeset shteti p\u00ebr kultur\u00ebn pa e p\u00ebrvet\u00ebsuar, si mund ta mb\u00ebshtes\u00eb pa e ngrir\u00eb dhe si mund ta ruaj\u00eb pa e shnd\u00ebrruar n\u00eb dekor t\u00eb vetvetes?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Sepse nj\u00eb tradit\u00eb nuk humbet vet\u00ebm kur harrohet. Mund t\u00eb humbas\u00eb edhe kur vazhdon t\u00eb ekzistoj\u00eb vet\u00ebm n\u00eb form\u00eb, kur shnd\u00ebrrohet n\u00eb objekt muzeal, mark\u00eb turistike, performanc\u00eb p\u00ebr konsum apo simbol politik, nd\u00ebrkoh\u00eb q\u00eb marr\u00ebdh\u00ebnia shoq\u00ebrore q\u00eb dikur i jepte kuptim fillon t\u00eb zbehet.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">N\u00eb k\u00ebt\u00eb drit\u00eb, shqet\u00ebsimi i Lefterit p\u00ebr dep\u00ebrtimin e logjik\u00ebs monetare n\u00eb kultur\u00eb fiton nj\u00eb aktualitet t\u00eb posa\u00e7\u00ebm. Trash\u00ebgimia nuk mbetet e gjall\u00eb vet\u00ebm sepse vazhdon t\u00eb shfaqet; ajo mbetet e till\u00eb kur njer\u00ebzit q\u00eb e kan\u00eb trash\u00ebguar vazhdojn\u00eb ta njohin si pjes\u00eb organike t\u00eb jet\u00ebs s\u00eb tyre.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Kjo pyetje merr nj\u00eb pesh\u00eb t\u00eb ve\u00e7ant\u00eb p\u00ebr Himar\u00ebn dhe p\u00ebr gjith\u00eb Bregun: \u00e7far\u00eb ndodh me identitetin e nj\u00eb vendi kur ritmi i transformimit t\u00eb territorit b\u00ebhet m\u00eb i shpejt\u00eb se ritmi i kujtes\u00ebs s\u00eb tij, kur vendlindja shnd\u00ebrrohet n\u00eb destinacion, sht\u00ebpia n\u00eb aset, tradita n\u00eb produkt dhe komuniteti q\u00eb e ka krijuar kultur\u00ebn rrezikon t\u00eb largohet nga vet\u00eb hap\u00ebsira ku ajo ka marr\u00eb jet\u00eb?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Identiteti, n\u00eb fund t\u00eb fundit, nuk k\u00ebrc\u00ebnohet vet\u00ebm nga \u201ctjetri\u201d. Mund t\u00eb dob\u00ebsohet edhe kur humbet lidhjen me jet\u00ebn shoq\u00ebrore q\u00eb e ka prodhuar.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">K\u00ebtu rikthehet humanizmi q\u00eb p\u00ebrshkon librin. P\u00ebr Lefterin, krijuesi nuk \u00ebsht\u00eb vet\u00ebm bart\u00ebsi i nj\u00eb talenti; ai ka nj\u00eb p\u00ebrgjegj\u00ebsi ndaj njer\u00ebzve dhe ndaj koh\u00ebs s\u00eb vet. Krijimtaria fiton vler\u00eb kur mban brenda saj di\u00e7ka nga p\u00ebrvoja e t\u00eb tjer\u00ebve dhe kur arrin t\u00eb vazhdoj\u00eb p\u00ebrtej autorit, jo si monument i vetvetes, por si pjes\u00eb e jet\u00ebs s\u00eb atyre q\u00eb e marrin.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Prej k\u00ebtej buron edhe konceptimi i tij p\u00ebr rolin publik t\u00eb krijuesit. Ai nuk duhet t\u00eb jet\u00eb z\u00eb i pushtetit dhe as i partis\u00eb; pik\u00ebrisht sepse i p\u00ebrket shoq\u00ebris\u00eb, duhet t\u00eb ruaj\u00eb autonomin\u00eb q\u00eb e lejon ta gjykoj\u00eb pushtetin dhe t\u2019i kund\u00ebrvihet atij kur ky k\u00ebrkon t\u00eb p\u00ebrvet\u00ebsoj\u00eb at\u00eb q\u00eb nuk i takon.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Me k\u00ebt\u00eb lidhet edhe mosbesimi i Lefterit ndaj ideologjis\u00eb, sidomos ndaj momentit kur ajo pretendon t\u00eb vendoset mbi njeriun dhe shoq\u00ebrin\u00eb dhe t\u00eb b\u00ebhet \u00e7el\u00ebsi i vet\u00ebm i interpretimit t\u00eb tyre. P\u00ebrball\u00eb saj, ai vendos kultur\u00ebn, edukat\u00ebn, moralin, nderin, origjin\u00ebn dhe shqiptarin\u00eb.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Por pik\u00ebrisht k\u00ebtu shfaqet edhe nj\u00eb prej tensioneve m\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb mendimit t\u00eb tij: identiteti komb\u00ebtar mund ta marr\u00eb vet\u00eb vendin e ideologjis\u00eb, n\u00ebse shnd\u00ebrrohet n\u00eb kriterin suprem t\u00eb legjitimitetit. Autenticiteti mund t\u00eb b\u00ebhet instrument pushteti, tradita mund t\u00eb p\u00ebrdoret p\u00ebr t\u00eb nd\u00ebrtuar kufij dhe origjina mund t\u00eb kthehet n\u00eb baz\u00eb p\u00ebr hierarki.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Prandaj Lefter \u00c7ipa \u00ebsht\u00eb m\u00eb interesant n\u00ebse nuk p\u00ebrpiqemi ta paraqesim si nj\u00eb mendimtar pa kund\u00ebrth\u00ebnie. P\u00ebrkundrazi, pik\u00ebrisht kontradiktat e tij e b\u00ebjn\u00eb t\u00eb vlefsh\u00ebm, sepse na lejojn\u00eb t\u00eb dallojm\u00eb m\u00eb qart\u00eb kontradiktat e vet\u00eb identitetit modern.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Edhe raporti i tij me fen\u00eb \u00ebsht\u00eb m\u00eb i nd\u00ebrlikuar se nj\u00eb pohim i thjesht\u00eb i toleranc\u00ebs nd\u00ebrkonfesionale. Lefteri \u00ebsht\u00eb skeptik ndaj doktrin\u00ebs kur ajo k\u00ebrkon t\u00eb vendoset mbi jet\u00ebn e njeriut, por nj\u00ebkoh\u00ebsisht i njeh fes\u00eb nj\u00eb fuqi estetike, edukative dhe simbolike: psalmin, shum\u00ebz\u00ebr\u00ebsin\u00eb korale, ikonografin\u00eb, ritin dhe aft\u00ebsin\u00eb e tyre p\u00ebr t\u00eb prodhuar kuptime q\u00eb e tejkalojn\u00eb institucionin fetar. Kur e vendos atdheun \u201cm\u00eb shum\u00eb se nj\u00eb fe\u201d, ai artikulon nj\u00eb ide t\u00eb bashk\u00ebsis\u00eb shqiptare q\u00eb nuk k\u00ebrkon homogjenitet konfesional; nd\u00ebrsa n\u00eb formulimet e tij m\u00eb t\u00eb guximshme, edhe ideja e Zotit nuk mund t\u00eb shk\u00ebputet nga fati dhe mendja njer\u00ebzore. K\u00ebshtu, edhe k\u00ebtu njeriu mbetet masa e mendimit t\u00eb tij dhe humanizmi shfaqet si kund\u00ebrpesh\u00eb ndaj \u00e7do autoriteti q\u00eb pretendon t\u00eb vendoset mbi jet\u00ebn.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">N\u00eb nj\u00eb Europ\u00eb ku feja po riartikulohet gjithnj\u00eb e m\u00eb shpesh jo vet\u00ebm si besim, por edhe si shenj\u00eb civilizacionale dhe si kriter p\u00ebr t\u00eb p\u00ebrcaktuar se kush konsiderohet pjes\u00eb e \u201cnesh\u201d dhe kush mbetet jasht\u00eb tij, ky mendim fiton nj\u00eb rezonanc\u00eb t\u00eb re. Bashk\u00ebsia, n\u00eb k\u00ebt\u00eb lexim, nuk ka nevoj\u00eb ta eliminoj\u00eb dallimin p\u00ebr t\u00eb ruajtur unitetin e saj.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Dhe n\u00eb fund t\u00eb librit rikthehet kujtesa, ndoshta si tema q\u00eb i mban m\u00eb natyrsh\u00ebm t\u00eb gjitha t\u00eb tjerat s\u00eb bashku.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ky rikthim te kujtesa paraprihet, megjithat\u00eb, nga nj\u00eb ndjenj\u00eb e fort\u00eb e koh\u00ebs dhe e humbjes. N\u00eb kapitullin e fundit, Lefteri flet p\u00ebr rrallimin e miqve, koleg\u00ebve dhe bashk\u00ebkoh\u00ebsve t\u00eb tij, p\u00ebr dhimbjen q\u00eb l\u00eb mungesa dhe p\u00ebr m\u00ebnyr\u00ebn se si vepra e nj\u00eb krijuesi mund ta b\u00ebj\u00eb t\u00eb pranish\u00ebm edhe pas ikjes. Kujtesa, k\u00ebshtu, nuk lind vet\u00ebm nga d\u00ebshira p\u00ebr t\u00eb ruajtur t\u00eb kaluar\u00ebn; lind edhe nga p\u00ebrvoja konkrete e boshll\u00ebkut. Pik\u00ebrisht prej k\u00ebsaj af\u00ebrsie me humbjen merr pesh\u00eb edhe p\u00ebrgjigjja e tij ndaj pyetjes p\u00ebr harres\u00ebn.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">P\u00ebr Lefterin, kujtesa nuk \u00ebsht\u00eb nj\u00eb depo e pal\u00ebvizshme e s\u00eb kaluar\u00ebs. Ajo \u00ebsht\u00eb m\u00ebnyra p\u00ebrmes s\u00eb cil\u00ebs nj\u00eb bashk\u00ebsi krijon vazhdim\u00ebsi n\u00eb koh\u00eb, duke ruajtur, ritreguar, k\u00ebnduar dhe u p\u00ebrcjell\u00eb brezave t\u00eb tjer\u00eb at\u00eb q\u00eb konsideron t\u00eb r\u00ebnd\u00ebsishme p\u00ebr t\u00eb kuptuar veten.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nj\u00eb prej \u00e7asteve m\u00eb t\u00eb bukura t\u00eb librit \u00ebsht\u00eb pik\u00ebrisht ai kur Akri e pyet gjyshin p\u00ebr harres\u00ebn. Lefteri nuk p\u00ebrgjigjet me ankthin e krijuesit q\u00eb k\u00ebrkon t\u00eb kontrolloj\u00eb m\u00ebnyr\u00ebn se si do t\u00eb mbahet mend. P\u00ebrkundrazi, pranon se kujtesa nuk mund t\u00eb urdh\u00ebrohet dhe se vepra duhet, nj\u00eb dit\u00eb, t\u00eb ndahet nga krijuesi i saj p\u00ebr t\u00eb par\u00eb n\u00ebse mund t\u00eb vazhdoj\u00eb t\u00eb jetoj\u00eb n\u00eb kujtes\u00ebn e t\u00eb tjer\u00ebve.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">N\u00eb k\u00ebt\u00eb pik\u00eb, vet\u00eb libri i Akri \u00c7ip\u00ebs b\u00ebhet pjes\u00eb e mendimit q\u00eb p\u00ebrcjell. Ai nuk e vendos gjyshin n\u00eb larg\u00ebsin\u00eb ceremoniale t\u00eb nj\u00eb figure p\u00ebrkujtimore, por e rikthen n\u00eb nj\u00eb bised\u00eb me nj\u00eb brez tjet\u00ebr dhe, p\u00ebrmes k\u00ebtij dialogu, me nj\u00eb koh\u00eb tjet\u00ebr.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Kjo \u00ebsht\u00eb ndoshta forma m\u00eb e thell\u00eb e transmetimit kulturor. Trash\u00ebgimia nuk jeton n\u00ebp\u00ebrmjet p\u00ebrs\u00ebritjes s\u00eb pandryshueshme t\u00eb s\u00eb kaluar\u00ebs; ajo vazhdon sepse \u00e7do brez e merr, e lexon nga e para, e v\u00eb n\u00eb prov\u00eb, e interpreton dhe ia dor\u00ebzon brezit tjet\u00ebr me kuptime q\u00eb koha e vet ia ka shtuar.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">N\u00eb k\u00ebt\u00eb kuptim, p\u00ebrkat\u00ebsia, transmetimi dhe transformimi mund t\u00eb shihen si tri nocionet q\u00eb organizojn\u00eb n\u00eb heshtje t\u00eb gjith\u00eb librin. P\u00ebrkat\u00ebsia i jep identitetit vendin e tij, transmetimi i jep vazhdim\u00ebsi, nd\u00ebrsa transformimi e mban t\u00eb gjall\u00eb.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Edhe titulli Jemi q\u00eb pa ardhur deti fiton, n\u00eb k\u00ebt\u00eb drit\u00eb, nj\u00eb kuptim q\u00eb shkon p\u00ebrtej pohimit poetik t\u00eb lasht\u00ebsis\u00eb. Ne vijm\u00eb n\u00eb bot\u00eb brenda historive q\u00eb kan\u00eb filluar shum\u00eb p\u00ebrpara nesh, brenda gjuh\u00ebve q\u00eb nuk i kemi krijuar, vendeve q\u00eb kan\u00eb marr\u00eb kuptim p\u00ebrpara ardhjes son\u00eb dhe kujtimeve q\u00eb na jan\u00eb transmetuar pa qen\u00eb ne vet\u00eb d\u00ebshmitar\u00eb t\u00eb tyre. Por fakti q\u00eb historia na paraprin nuk do t\u00eb thot\u00eb se ajo na cakton nj\u00eb fat t\u00eb pandryshuesh\u00ebm. Trash\u00ebgimia na ndihmon t\u00eb kuptojm\u00eb prej nga vijm\u00eb; nuk mund t\u00eb vendos\u00eb nj\u00ebher\u00eb e p\u00ebrgjithmon\u00eb se \u00e7far\u00eb duhet t\u00eb jemi.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Pik\u00ebrisht k\u00ebtu q\u00ebndron edhe kufiri demokratik i identitetit. Nj\u00eb shoq\u00ebri demokratike nuk ka nevoj\u00eb p\u00ebr njer\u00ebz pa rr\u00ebnj\u00eb dhe as p\u00ebr qytetar\u00eb pa kujtes\u00eb. Ajo ka nevoj\u00eb p\u00ebr njer\u00ebz q\u00eb din\u00eb prej nga vijn\u00eb pa e shnd\u00ebrruar prejardhjen n\u00eb privilegj, q\u00eb mund ta duan vendin e tyre pa pasur nevoj\u00eb ta mohojn\u00eb vendin e tjetrit dhe q\u00eb jan\u00eb mjaftuesh\u00ebm t\u00eb sigurt n\u00eb p\u00ebrkat\u00ebsin\u00eb e vet p\u00ebr t\u00eb mos e p\u00ebrjetuar dallimin si k\u00ebrc\u00ebnim.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Prandaj ia vlen t\u00eb rikthehemi sot te Lefter \u00c7ipa. Jo sepse n\u00eb mendimin e tij gjendet nj\u00eb formul\u00eb e p\u00ebrfunduar e shqiptaris\u00eb dhe as sepse \u00e7do pohim i tij duhet shnd\u00ebrruar n\u00eb tez\u00eb politike, por sepse brenda bot\u00ebs s\u00eb tij gjenden t\u00eb mbledhura disa prej pyetjeve q\u00eb vazhdojn\u00eb t\u00eb na shqet\u00ebsojn\u00eb: si t\u00eb ruajm\u00eb kujtes\u00ebn pa e kthyer n\u00eb mit, si t\u00eb duam vendlindjen pa e shnd\u00ebrruar n\u00eb pron\u00ebsi simbolike, si ta p\u00ebrcjellim tradit\u00ebn pa e ngrir\u00eb, si ta mbrojm\u00eb kultur\u00ebn pa ia dor\u00ebzuar pushtetit dhe, mbi t\u00eb gjitha, si ta ruajm\u00eb nevoj\u00ebn p\u00ebr p\u00ebrkat\u00ebsi pa e shnd\u00ebrruar at\u00eb n\u00eb mekaniz\u00ebm p\u00ebrjashtimi.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">N\u00eb tradit\u00ebn kulturore shqiptare, kjo i jep Lefter \u00c7ip\u00ebs nj\u00eb vend t\u00eb dalluesh\u00ebm. Nga Rilindja mbart bindjen se fjala ka p\u00ebrgjegj\u00ebsi ndaj bashk\u00ebsis\u00eb; nga poezia moderne, lidhjen e thell\u00eb mes njeriut dhe vendit; nga figura e krijuesit publik, p\u00ebrgjegj\u00ebsin\u00eb ndaj koh\u00ebs dhe njer\u00ebzve t\u00eb saj; nd\u00ebrsa nga polifonia sjell di\u00e7ka q\u00eb, n\u00eb k\u00ebt\u00eb nd\u00ebrthurje, b\u00ebhet ve\u00e7an\u00ebrisht e tij: iden\u00eb se fjala nuk e p\u00ebrmbush vetveten vet\u00ebm kur shkruhet, por kur b\u00ebhet z\u00eb, dhe se z\u00ebri merr kuptimin e tij t\u00eb plot\u00eb vet\u00ebm kur hyn n\u00eb marr\u00ebdh\u00ebnie me z\u00ebrat e tjer\u00eb.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">N\u00eb k\u00ebt\u00eb pik\u00eb, polifonia e librit mund t\u00eb lexohet edhe n\u00eb nj\u00eb dimension tjet\u00ebr: jo vet\u00ebm si bashk\u00ebjetes\u00eb z\u00ebrash n\u00eb hap\u00ebsir\u00eb, por si bashk\u00ebjetes\u00eb z\u00ebrash n\u00eb koh\u00eb. Lefteri flet nga nj\u00eb brez, Akri e pyet nga nj\u00eb tjet\u00ebr dhe e rilexon vite m\u00eb pas nga nj\u00eb koh\u00eb q\u00eb ka ndryshuar; lexuesi i sot\u00ebm hyn si nj\u00eb z\u00eb i tret\u00eb, me pyetje q\u00eb asnj\u00ebri prej tyre nuk mund t\u2019i parashikonte plot\u00ebsisht. Kultura vazhdon pik\u00ebrisht n\u00eb k\u00ebt\u00eb marr\u00ebdh\u00ebnie: jo kur brezi i ri p\u00ebrs\u00ebrit at\u00eb q\u00eb ka marr\u00eb, por kur e d\u00ebgjon mjaftuesh\u00ebm seriozisht sa p\u00ebr ta interpretuar, kund\u00ebrshtuar, rip\u00ebrpunuar dhe p\u00ebrcjell\u00eb m\u00eb tej. N\u00eb k\u00ebt\u00eb kuptim, polifonia b\u00ebhet edhe nj\u00eb figur\u00eb e vet\u00eb koh\u00ebs kulturore.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ndoshta pik\u00ebrisht k\u00ebtu q\u00ebndron edhe aktualiteti m\u00eb i madh i Lefter \u00c7ip\u00ebs.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">N\u00eb nj\u00eb koh\u00eb kur politika e identitetit p\u00ebrpiqet gjithnj\u00eb e m\u00eb shpesh ta thjeshtoj\u00eb \u201cne\u201d-n\u00eb, t\u2019i jap\u00eb nj\u00eb histori t\u00eb vetme, nj\u00eb kujtes\u00eb t\u00eb vetme dhe kufij sa m\u00eb t\u00eb prer\u00eb nd\u00ebrmjet atyre q\u00eb shpallen autentik\u00eb dhe atyre q\u00eb vendosen n\u00eb periferi t\u00eb p\u00ebrkat\u00ebsis\u00eb, sfida demokratike nuk \u00ebsht\u00eb t\u00eb heq\u00eb dor\u00eb nga identiteti. \u00cbsht\u00eb ta \u00e7liroj\u00eb at\u00eb nga nevoja p\u00ebr pron\u00ebsi dhe p\u00ebrjashtim; t\u00eb krijoj\u00eb mund\u00ebsin\u00eb e nj\u00eb atdheu q\u00eb nuk ka nevoj\u00eb p\u00ebr armiq p\u00ebr t\u00eb ditur se ekziston, t\u00eb nj\u00eb tradite q\u00eb mund t\u00eb interpretohet pa u ndier e k\u00ebrc\u00ebnuar, t\u00eb nj\u00eb kujtese q\u00eb nuk k\u00ebrkon t\u00eb jet\u00eb e vetmja dhe t\u00eb nj\u00eb p\u00ebrkat\u00ebsie q\u00eb nuk e mat forc\u00ebn e saj me heshtjen e tjetrit.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">N\u00eb fund, polifonia mbetet ndoshta figura m\u00eb e p\u00ebrshtatshme p\u00ebr ta menduar k\u00ebt\u00eb. N\u00eb t\u00eb, secili z\u00eb ruan ve\u00e7antin\u00eb e vet dhe pik\u00ebrisht prej k\u00ebsaj ve\u00e7antie b\u00ebhet e mundur t\u00ebr\u00ebsia. Edhe demokracia k\u00ebrkon di\u00e7ka t\u00eb ngjashme: jo nj\u00eb shoq\u00ebri ku t\u00eb gjith\u00eb kan\u00eb t\u00eb nj\u00ebjtin z\u00eb, por nj\u00eb bashk\u00ebsi mjaftuesh\u00ebm t\u00eb sigurt n\u00eb vetvete p\u00ebr t\u00eb pranuar se e p\u00ebrbashk\u00ebta nuk lind nga heshtja e dallimeve, por nga aft\u00ebsia p\u00ebr t\u2019i mbajtur ato s\u00eb bashku.\/TEMA<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Nga Vera Tika N\u00eb nj\u00eb m\u00ebngjes gushti n\u00eb Himar\u00eb, prezantimi i botimit t\u00eb ri t\u00eb Jemi q\u00eb pa ardhur deti t\u00eb Akri \u00c7ip\u00ebs e tejkaloi natyrsh\u00ebm ceremonialin e nj\u00eb ngjarjeje letrare. N\u00eb sall\u00ebn ku qen\u00eb mbledhur njer\u00ebz t\u00eb kultur\u00ebs, gazetaris\u00eb, akademis\u00eb dhe jet\u00ebs publike, Lefter \u00c7ipa rikthehej p\u00ebrmes asaj forme t\u00eb ve\u00e7ant\u00eb pranie q\u00eb vet\u00ebm [&hellip;]<\/p>\n","protected":false},"author":4,"featured_media":28660,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[41],"tags":[],"class_list":["post-28659","post","type-post","status-publish","format-standard","has-post-thumbnail","category-kulture"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.4 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Identiteti si polifoni: Lefter \u00c7ipa, Himara dhe politika demokratike e p\u00ebrkat\u00ebsis\u00eb - Kosova Times<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/kosovatimes.info\/index.php\/2026\/08\/20\/identiteti-si-polifoni-lefter-cipa-himara-dhe-politika-demokratike-e-perkatesise\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Identiteti si polifoni: Lefter \u00c7ipa, Himara dhe politika demokratike e p\u00ebrkat\u00ebsis\u00eb - Kosova Times\" \/>\n<meta property=\"og:description\" content=\"Nga Vera Tika N\u00eb nj\u00eb m\u00ebngjes gushti n\u00eb Himar\u00eb, prezantimi i botimit t\u00eb ri t\u00eb Jemi q\u00eb pa ardhur deti t\u00eb Akri \u00c7ip\u00ebs e tejkaloi natyrsh\u00ebm ceremonialin e nj\u00eb ngjarjeje letrare. 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