{"id":6359,"date":"2025-07-08T14:29:15","date_gmt":"2025-07-08T12:29:15","guid":{"rendered":"https:\/\/aidssh.instant.al\/?post_type=artikull&p=6359"},"modified":"2025-07-28T11:37:01","modified_gmt":"2025-07-28T09:37:01","slug":"musine-kokalari-kryenece-per-te-verteten-nga-dr-albert-p-nikolla-anetar-i-autoritetit","status":"publish","type":"artikull","link":"https:\/\/aidssh.al\/en\/artikull\/musine-kokalari-kryenece-per-te-verteten-nga-dr-albert-p-nikolla-anetar-i-autoritetit\/","title":{"rendered":"Musine Kokalari: Kryene\u00e7e p\u00ebr t\u00eb v\u00ebrtet\u00ebn! Nga Dr. Albert P. Nikolla, An\u00ebtar i Autoritetit"},"content":{"rendered":"

Musine Kokalari: Kryene\u00e7e p\u00ebr t\u00eb v\u00ebrtet\u00ebn!
Nga Albert P. Nikolla<\/em><\/p>\n\n\n\n


Sa na p\u00ebrket neve t\u00eb tjer\u00ebve, jemi rreshkur n\u00eb k\u00ebta dhjet\u00ebvje\u00e7ar\u00eb g\u00ebnjeshtrash dhe kemi nj\u00eb t\u00eb till\u00eb etje p\u00ebr
t\u00eb v\u00ebrtet\u00ebn, sa \u00e7do pik\u00eb e ndjesis\u00eb s\u00eb saj n\u00eb fytyr\u00eb, na mjafton p\u00ebr t\u2019u dridhur nga g\u00ebzimi dhe me ofsham\u00eb
t\u00eb themi: \u201cM\u00eb n\u00eb fund\u201d\u2026A . Sol\u017eenicyn. Frym\u00ebmarrja e nd\u00ebrgjegjes.
Shprehja e sip\u00ebrp\u00ebrmendur e A. Sol\u017eenicyn, p\u00ebrmbledh ndjenj\u00ebn q\u00eb kam provuar kur sapo pata mbaruar
leximin e Jeta ime universitare t\u00eb Musine Kokalarit. Duke lexuar librin \u00ebsht\u00eb e qart\u00eb menj\u00ebher\u00eb, q\u00eb filli i
kuq q\u00eb p\u00ebrshkon shkrimin \u00ebsht\u00eb k\u00ebrkimi i s\u00eb v\u00ebrtet\u00ebs. N\u00eb ditarin e saj mendimi \u00ebsht\u00eb i qen\u00ebsish\u00ebm. Kemi
p\u00ebrball\u00eb nj\u00eb grua intelektuale, brilante e t\u00eb pjekur, dhe duke u nisur nga mosha e saj e re mahnitja p\u00ebrball\u00eb
k\u00ebsaj sjelljeje \u00ebsht\u00eb e natyrshme!
E nisa me k\u00ebt\u00eb refleksion p\u00ebr konceptin e s\u00eb v\u00ebrtet\u00ebs, sepse vet\u00eb Kokalari parathot\u00eb n\u00eb lib\u00ebr t\u00eb ardhmen e
jet\u00ebs s\u00eb saj: nj\u00eb betej\u00eb e pambarimt\u00eb p\u00ebr t\u2019i q\u00ebndruar besnike s\u00eb v\u00ebrtet\u00ebs, me \u00e7do \u00e7mim, pavar\u00ebsisht
kusht\u00ebzimeve:
Nuk din\u00eb t\u00eb sillen ndryshe, kjo shfaqje p\u00ebr ta \u00ebsht\u00eb shum\u00eb ndjell\u00ebse. \u00cbsht\u00eb q\u00ebllimi. Flasin aq shum\u00eb, ve\u00e7
p\u00ebr t\u00eb fshehur t\u00eb v\u00ebrtet\u00ebn \u2026 ( )\u2026 E lozin mjesht\u00ebrisht rolin e shp\u00ebrfill\u00ebsit. Vog\u00eblsira dhe tradhti \u2013 jeta e
tyre. G\u00ebnjeshtra p\u00ebr shkak t\u00eb munges\u00ebs s\u00eb aft\u00ebsis\u00eb.
Kok\u00ebfort\u00ebsia, kryelart\u00ebsia!
Disa elemente t\u00eb pranishme n\u00eb librin e M. Kokalarit m\u00eb duken antropologjikisht tipike p\u00ebr realitetin kulturor
shqiptar. Mendoj se kok\u00ebfort\u00ebsia \u00ebsht\u00eb nj\u00eb trajt\u00eb antropologjike mjaft e dallueshme e shqiptarit t\u00eb mes\u00ebm;
por kthehemi te Kokalari: kjo grua kok\u00ebfort\u00ebsin\u00eb e saj e kanalizon n\u00eb t\u00eb mir\u00eb dhe n\u00eb k\u00ebrkim t\u00eb s\u00eb v\u00ebrtet\u00ebs
dhe n\u00eb \u00e7jerrjen e mask\u00ebs s\u00eb antipodit t\u00eb saj, falsitetit.
Nuk kalojn\u00eb as tri dit\u00eb dhe vijn\u00eb e m\u00eb thon\u00eb t\u00eb tjera thashetheme. K\u00ebsaj radhe po, q\u00eb nervozohem v\u00ebrtet dhe
dua t\u00eb di t\u00eb v\u00ebrtet\u00ebn prej tij. Kjo m\u00ebnyra e t\u00eb folurit pas shpine, m\u00eb kish b\u00ebr\u00eb t\u00eb vuaja shum\u00eb dhe ndieja
nevoj\u00ebn t\u00eb dija t\u00eb v\u00ebrtet\u00ebn, t\u2019i jepja fund k\u00ebsaj rr\u00ebmuje.
Tashm\u00eb e kam kuptuar se ky burr\u00eb s\u2019ka th\u00ebn\u00eb kurr\u00eb t\u00eb v\u00ebrtet\u00ebn gjat\u00eb gjith\u00eb jet\u00ebs s\u00eb tij. Idet\u00eb e tij, ekzistenca
e tij, ashtu si e n\u00ebn\u00ebs s\u00eb tij, ishin t\u00eb bazuara mbi g\u00ebnjeshtr\u00ebn.
Ajo nuk del kund\u00ebr askujt, edhe kur e p\u00ebson r\u00ebndsh\u00ebm. Sugjerimit q\u00eb i b\u00ebn e \u00ebma e t\u00eb fejuarit p\u00ebr hakmarrje
ndaj vajzave q\u00eb e kan\u00eb l\u00ebnduar, ajo i p\u00ebrgjigjet: \u201cUn\u00eb nisem sepse duhet t\u00eb nisem, kam mjaft pun\u00eb dhe nuk
b\u00ebj kurr\u00eb asgj\u00eb p\u00ebr mllef\u201d. Kryelart\u00ebsia \u00ebsht\u00eb p\u00ebrher\u00eb e pranishme n\u00eb jet\u00ebn e Musines\u00eb. Antropologu italian
Mauro Geraci e v\u00eb n\u00eb dukje k\u00ebt\u00eb tipar n\u00eb studimin e tij Prometeo in Albania:
Musineja nuk trajton p\u00ebr asgj\u00eb. I p\u00ebrgjigjet izolimit t\u00eb imponuar me nj\u00eb tjet\u00ebr izolim intelektual dhe moral
ku e ku m\u00eb t\u00eb madh, kozmik dhe t\u00eb pacenuesh\u00ebm q\u00eb i \u00e7orienton burgos\u00ebsit, duke ua asgj\u00ebsuar \u00e7do q\u00ebllim
shantazhimi. Izolimi, q\u00eb shkrimtarja e p\u00ebrsos n\u00eb burg si arm\u00ebn m\u00eb sekrete dhe t\u00eb p\u00ebrshtatshme p\u00ebr
kund\u00ebrv\u00ebnie, \u00ebsht\u00eb shkak i forc\u00ebs s\u00eb nj\u00eb autoriteti q\u00eb shfaqet unik, i pakorruptuesh\u00ebm, si \u00e7eliku.
Pas r\u00ebnies s\u00eb komunizmit, ishte mjaft e p\u00ebrhapur dukuria e t\u00eb ndarit n\u00eb grupe e vet\u00eb t\u00eb p\u00ebrndjekurve t\u00eb
regjimit, po ashtu edhe prirja p\u00ebr t\u00eb anashkaluar nj\u00ebri-tjetrin. Musine Kokalari \u00ebsht\u00eb e p\u00ebrndjekura per
eccellenza. Pa v\u00ebn\u00eb n\u00eb dyshim respektin p\u00ebr vuajtjen e secilit person t\u00eb p\u00ebrndjekur nga regjimi, \u00ebsht\u00eb e rastit
dhe e ndershme t\u00eb b\u00ebhet nj\u00eb dallim, pasi Musineja \u00ebsht\u00eb p\u00ebrndjekur past\u00ebrtisht p\u00ebr idet\u00eb e saj t\u00eb qarta, t\u00eb
ndjera dhe konsekuente kundrejt regjimit; ndryshe nga t\u00eb tjer\u00eb, q\u00eb ran\u00eb nga rangjet e larta p\u00ebr shkak t\u00eb
\u201cgabimeve\u201d n\u00eb vij\u00ebn ideologjike nd\u00ebrsa kryeson angazhimin e tyre politik gjat\u00eb regjimit.
Thirrja etnografike dhe antropologjike.
Mund\u00ebsia p\u00ebr t\u00eb studiuar n\u00eb Itali ishte p\u00ebr M. Kokalarin nj\u00eb mund\u00ebsi e madhe p\u00ebr t\u00eb njohur bot\u00ebn n\u00ebp\u00ebrmjet
studimit dhe takimit etnografik me nj\u00eb realitet t\u00eb ndrysh\u00ebm nga i veti. Edhe pse ajo pohon se ndihet e huaj
kundrejt kultur\u00ebs per\u00ebndimore, ajo n\u00eb t\u00eb v\u00ebrtet\u00eb \u00ebsht\u00eb per\u00ebndimore me titull t\u00eb plot\u00eb: Musineja e re udh\u00ebton
p\u00ebr arsye studimi rreth nj\u00eb mij\u00eb kilometra larg sht\u00ebpis\u00eb. P\u00ebr pushimet verore udh\u00ebton m\u00eb avion nga Tirana
n\u00eb Kor\u00e7\u00eb. Nuk gjejm\u00eb ndryshime thelb\u00ebsore n\u00eb stilin e saj t\u00eb jet\u00ebs n\u00eb p\u00ebrballje me vajzat e tjera, po t\u00eb mos
ishte p\u00ebr \u201cndjenj\u00ebn e p\u00ebrkat\u00ebsis\u00eb\u201d. Pavar\u00ebsisht k\u00ebsaj, impakti kulturor me Italin\u00eb ishte nj\u00eb mund\u00ebsi e madhe.
N\u00eb lidhje me k\u00ebt\u00eb antropologu italian E. De Martino pohon se \u201cskandali fillestar i qasjes etnografike\u201d \u00ebsht\u00eb
n\u00eb fakt nj\u00eb mund\u00ebsi: \u201cn\u00eb k\u00ebt\u00eb kuptim, qasja etnografike p\u00ebr njeriun per\u00ebndimor na ofron rastin p\u00ebr t\u00eb marr\u00eb
n\u00eb shqyrtim nd\u00ebrgjegjen n\u00eb m\u00ebnyr\u00eb rr\u00ebnj\u00ebsore; nj\u00eb shqyrtim rezultati i t\u00eb cilit nd\u00ebrmjet\u00ebson nj\u00eb reform\u00eb t\u00eb
dijes antropologjike dhe t\u00eb kategorive vler\u00ebsuese t\u00eb saj \u2026\u201d[1].
Vet\u00eb Musineja pohon se impakti i par\u00eb me Italin\u00eb ishte i v\u00ebshtir\u00eb:
Natyrsh\u00ebm nuk kam prirje p\u00ebr gjuh\u00ebt e huaja, ndaj druaja gjithnj\u00eb se mund t\u00eb b\u00ebja gabime dhe p\u00ebr k\u00ebt\u00eb m\u00eb
vinte turp; prandaj p\u00ebrpiqesha t\u00eb p\u00ebrgjigjesha n\u00eb m\u00ebnyr\u00ebn m\u00eb lakonike t\u00eb mundshme, mund\u00ebsisht thjesht
me nj\u00eb po ose jo. Nga ana ime nuk nisja kurr\u00eb nj\u00eb bised\u00eb n\u00eb tavolin\u00eb. Rezultati: koh\u00ebt e para nuk hapja goj\u00eb.
E gjith\u00eb kjo duket disi absurde kur e tregon, por asokohe vuaja tmerr\u00ebsisht shum\u00eb.
Libri tregon se Musineja \u00ebsht\u00eb nj\u00eb v\u00ebzhguese mjaft e v\u00ebmendshme. Mjaft t\u00eb mendojm\u00eb p\u00ebr vizitat n\u00eb muzet\u00eb
e Rom\u00ebs p\u00ebr t\u00eb kuptuar se sa interesohet edhe p\u00ebr detajet m\u00eb t\u00eb holla, q\u00eb i shp\u00ebtojn\u00eb syrit t\u00eb nj\u00eb vizitori
normal:
P\u00ebrball\u00eb sarkofagut, ku q\u00ebndrojn\u00eb t\u00eb shtrir\u00eb dy t\u00eb vdekurit, n\u00eb shtratin bashk\u00ebshortor, mora vesh kuptimin
e p\u00ebrtej varrit. Gruaja mbulohet nga p\u00ebrhura, burri ka mjek\u00ebr, t\u00eb dy kan\u00eb k\u00ebpuc\u00eb. Ajo shprehi e fytyr\u00ebs s\u00eb
tyre, me profilin e mpreht\u00eb dhe syt\u00eb posht\u00eb i b\u00ebn t\u00eb duken njer\u00ebz dinak\u00eb.
Thirrja etnografike do t\u00eb sh\u00ebnjonte pjes\u00ebn m\u00eb t\u00eb mir\u00eb t\u00eb shkrimeve t\u00eb saj. Qysh n\u00eb mosh\u00eb t\u00eb hershme joshet
nga p\u00ebrmbledhja e p\u00ebrrallave dhe k\u00ebng\u00ebve popullore t\u00eb p\u00ebrcjella gojarisht n\u00eb familjet shqiptare. Ngjall
interes fakti q\u00eb ajo b\u00ebn nj\u00eb hap m\u00eb tej sa i takon v\u00ebzhgimit t\u00eb thjesht\u00eb etnografik: analiz\u00eb refleksioni
antropologjik. Shum\u00eb interesante jan\u00eb refleksionet p\u00ebr \u00e7\u00ebshtjen e \u201crelativizmit kulturor\u201d, an\u00ebn teorike t\u00eb t\u00eb
cilave ajo me siguri nuk e njeh, por bash k\u00ebt\u00eb aspekt e paraprijn\u00eb dhe e tregojn\u00eb refleksionet e saj:
Nisur nga besimi i t\u00eb tjer\u00ebve dhe shtyr\u00eb nga instinkti, u ula t\u00eb studioj p\u00ebr her\u00eb t\u00eb par\u00eb doktrin\u00ebn e fes\u00eb sime.
Kjo gj\u00eb m\u2019u duk shum\u00eb interesante. Kur isha n\u00eb gjendje t\u00eb arsyetoja mbi k\u00ebt\u00eb doktrin\u00eb, at\u00ebher\u00eb kuptova pse
m\u00eb ishte dukur e \u00e7uditshme: sepse nj\u00eb besim i lindur dhe zhvilluar n\u00eb nj\u00eb ambient oriental, interpretohej
k\u00ebtu n\u00eb baz\u00eb t\u00eb mend\u00ebsis\u00eb per\u00ebndimore.
Antropologu francez M. Aug\u00e8 pohon se \u201cajo \u00e7ka e dallon etnologun \u00ebsht\u00eb metoda: v\u00ebzhgimi sistematik,
vetmitar dhe i p\u00ebrzgjatur\u201d dhe Kokalari vepron duke ndjekur pik\u00ebrisht k\u00ebt\u00eb metod\u00eb. I p\u00eblqen shum\u00eb vetmia,
aq shum\u00eb sa arrin t\u00eb shpreh\u00eb nj\u00eb ide interesante p\u00ebr veprat individuale dhe ato t\u00eb mas\u00ebs:
Secili prej nesh p\u00ebrpiqet t\u00eb mbizot\u00ebroj\u00eb, t\u00eb zot\u00ebrojm\u00eb dhe t\u00eb transformojm\u00eb dhe kjo b\u00ebhet me pun\u00eb, q\u00eb na
b\u00ebn t\u00eb lir\u00eb. A mos \u00ebsht\u00eb kjo vall\u00eb arsyeja pse pun\u00ebt individuale jan\u00eb m\u00eb t\u00eb mira se ato t\u00eb mas\u00ebs? At\u00ebher\u00eb
arrij n\u00eb p\u00ebrfundimin se aspirata ime m\u00eb e mir\u00eb dhe m\u00eb e madhe \u00ebsht\u00eb ajo q\u00eb t\u00eb aft\u00ebsohemi dhe t\u00eb
vet\u00ebmjaftohemi. Vet\u00ebm k\u00ebshtu mund t\u00eb ndihmohet sinqerisht njer\u00ebzimi. T\u00eb mos kesh asnj\u00eb miq\u00ebsi t\u00eb
ve\u00e7ant\u00eb, por t\u00eb duash secilin; t\u00eb kesh rastin t\u00eb reflektosh dhe her\u00eb-her\u00eb t\u00eb dyshosh n\u00eb ke t\u00eb drejt\u00eb: vet\u00ebm n\u00eb
k\u00ebt\u00eb m\u00ebnyr\u00eb tregojm\u00eb nj\u00eb interes t\u00eb sinqert\u00eb kundrejt shoq\u00ebris\u00eb.
Nj\u00eb profeci q\u00eb do t\u00eb v\u00ebrtetohej pas pak vitesh, pasi u shtr\u00ebngua t\u00eb jetoj\u00eb n\u00eb vetmi kund\u00ebr nj\u00eb regjimi q\u00eb
shpallte se pushteti iu takonte \u201cmasave\u201d.
Ndjenja e fes\u00eb.
Nga libri duket e v\u00ebshtir\u00eb t\u00eb pohosh se M. Kokalari \u00ebsht\u00eb nj\u00eb besimtare praktikante apo jo. V\u00ebren e
v\u00ebmendshme ndjenj\u00ebn fetare t\u00eb italian\u00ebve dhe kjo e shtyn t\u00eb thelloj\u00eb besimin e saj mysliman. Edhe me k\u00ebt\u00eb
perspektiv\u00eb ajo zbulon sensin e saj kritik antropologjik kur gjykon fen\u00eb e tjetrit me parametrat e fes\u00eb s\u00eb saj.
Teologu gjerman R. Otto pohon se n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb flasim p\u00ebr nj\u00eb p\u00ebrvoj\u00eb autentike t\u00eb besimit fetar duhet
t\u00eb kemi parasysh s\u00eb paku dy elemente: tremendum et fascinans. E pra, M. Kokalari eksperimenton me titull
t\u00eb plot\u00eb t\u00eb ashtuquajturin \u201cfascinans\u201d, nd\u00ebrsa nuk duket n\u00eb lib\u00ebr elementi tjet\u00ebr: \u201ctremendum\u201d.
Gjat\u00eb k\u00ebtyre sh\u00ebtitjeve m\u00eb pushtonin kundrimet, dhe her\u00eb pas here ndalesha mbi ur\u00ebn e lasht\u00eb romake dhe
shihja ujin e lumit q\u00eb rridhte duke marr\u00eb me vete nj\u00eb pafund\u00ebsi bar\u00ebrash t\u00eb k\u00ebqija dhe plehrash. N\u00eb reflekset
e ujit, jeta m\u00eb dukej nj\u00eb \u00ebnd\u00ebrr, dhe n\u00eb k\u00ebto or\u00eb vetmie isha krejt\u00ebsisht vetvetja dhe ndieja brenda vetes nj\u00eb
trazim t\u00eb \u00ebmb\u00ebl; p\u00ebrball\u00eb gjith\u00eb k\u00ebsaj bukurie admiroja veprat e m\u00ebdha t\u00eb Zotit.
Megjithat\u00eb mund t\u00eb pohohet se ajo p\u00ebrjetonte nj\u00eb ndjenj\u00eb anjostike, megjith\u00ebse \u00ebsht\u00eb e v\u00ebshtir\u00eb t\u00eb gjesh
mir\u00ebfilli nj\u00eb referenc\u00eb t\u00eb qart\u00eb transcendentale. Ajo e njeh mir\u00eb ndjenj\u00ebn e transcendentales, sepse e p\u00ebrdor
edhe n\u00eb tez\u00ebn e saj p\u00ebr Naim Frash\u00ebrin, por nuk sheh nj\u00eb t\u00eb \u201cp\u00ebrtejme\u201d pas vdekjes s\u00eb njer\u00ebzve:
K\u00ebshtu \u00ebsht\u00eb edhe jeta e njeriut: lind, shkon drejt pjekuris\u00eb, vdes; nd\u00ebrkaq t\u00eb tjer\u00eb vijn\u00eb pas nesh. \u00c7do vit i
jet\u00ebs son\u00eb q\u00eb kalon, nuk kthehet m\u00eb, si petalet e tr\u00ebndafilave, q\u00eb era merr me vete nj\u00eb e nga nj\u00eb dhe prej tyre
asgj\u00eb nuk mbet, ve\u00e7 pluhurit. Vet\u00ebm natyra \u00ebsht\u00eb e p\u00ebrjetshme, me format e saj t\u00eb ndryshueshme. Edhe
ekzistenca jon\u00eb nuk \u00ebsht\u00eb tjet\u00ebr ve\u00e7se nj\u00eb p\u00ebrparim i bot\u00ebs dhe i koh\u00ebs.
Gjithsesi p\u00ebrvoja fetare e t\u00ebrheq. Pohon se gjen paqe t\u00eb brendshme kur d\u00ebgjon lutjen e Mbr\u00ebm\u00ebsores n\u00eb
Kish\u00ebn e Santa Maria degli Angeli: \u201c\u2026hyja n\u00eb kish\u00ebn Santa Maria degli Angeli. Ulesha n\u00eb nj\u00eb qoshe dhe
pushoja n\u00eb qet\u00ebsi, n\u00eb nj\u00eb gjendje lumturimi; sidomos mbr\u00ebmjeve kur kisha \u00ebsht\u00eb plot hije dhe mbushej nga
z\u00ebrat delikat\u00eb t\u00eb t\u00eb rinjve q\u00eb k\u00ebndojn\u00eb Mbr\u00ebm\u00ebsoren\u201d[2].
Thirrja politike n\u00eb nj\u00eb klim\u00eb kulturore tribale
N\u00eb sh\u00ebnimet e saj p\u00ebr jet\u00ebn universitare shfaqet krejt pak thirrja politike e M. Kokalarit. Madje mund t\u00eb
thuhet se kishte nj\u00eb refuzim p\u00ebr politik\u00ebn, meqen\u00ebse ajo nuk \u00ebsht\u00eb e p\u00ebrputhshme me vetmin\u00eb dhe me
k\u00ebrkimin personal t\u00eb s\u00eb v\u00ebrtet\u00ebs, \u00e7\u00ebshtje aq t\u00eb shtrenjta p\u00ebr Kokalarin: \u201cKushtet, shtet\u00ebrore dhe politike,
edhe pse jan\u00eb miq\u00ebsore, shpeshher\u00eb zgjojn\u00eb n\u00eb qenien ton\u00eb, mbase edhe gabimisht, disa interpretime pak
t\u00eb k\u00ebndshme\u201d.
Musineja \u00ebsht\u00eb e bindur se ekziston nj\u00eb lidhje e brendshme mes politik\u00ebs dhe hipokrizis\u00eb dhe p\u00ebr k\u00ebt\u00eb arsye,
gjykimi i saj p\u00ebr politikan\u00ebt \u00ebsht\u00eb negativ. Mbase pik\u00ebrisht n\u00eb k\u00ebt\u00eb gjykim negativ p\u00ebr politikan\u00ebt duhet ta
inkuadrojm\u00eb thirrjen e saj t\u00eb ve\u00e7ant\u00eb p\u00ebr politik\u00ebn n\u00eb vetvete, e cila \u00ebsht\u00eb e pap\u00ebrputhshme me m\u00ebnyr\u00ebn se
si b\u00ebhet politika n\u00eb koh\u00ebn kur ajo jeton:
N\u00eb k\u00ebto qendra t\u00eb nj\u00eb r\u00ebnd\u00ebsie t\u00eb madhe dhe qendra t\u00eb politik\u00ebs bot\u00ebrore, ku ndodhin shum\u00eb gj\u00ebra
sensacionale, takohen persona q\u00eb flasin me z\u00eb t\u00eb lart\u00eb dhe me vet\u00ebbesim p\u00ebr p\u00ebrmir\u00ebsimin e shoq\u00ebris\u00eb. \u2026
E kan\u00eb hapin e leht\u00eb dhe e fshehin at\u00eb q\u00eb b\u00ebjn\u00eb n\u00eb privat\u00ebsin\u00eb e tyre; mendojn\u00eb ve\u00e7 p\u00ebr vete. N\u00eb k\u00ebto shoqata
me lidhje shoq\u00ebrore p\u00ebr t\u00eb mir\u00ebn e njer\u00ebzimit dhe t\u00eb qytet\u00ebrimit nuk ka gj\u00eb tjet\u00ebr ve\u00e7se nj\u00eb marr\u00ebveshje t\u00eb
nd\u00ebrsjell\u00eb p\u00ebr nj\u00eb mij\u00eb interesa t\u00eb vegj\u00ebl, nj\u00eb mij\u00eb vanitete dhe nj\u00eb luft\u00eb t\u00eb p\u00ebrjetshme.
Musineja vjen nga nj\u00eb familje e pasur, prandaj, nisur edhe nga vet\u00eb natyra tribale e shoq\u00ebris\u00eb, ajo ka nj\u00ebfar\u00eb
pushteti politik p\u00ebr shkak t\u00eb lidhjeve t\u00eb forta. I v\u00ebllai \u00ebsht\u00eb n\u00eb sh\u00ebrbim diplomatik p\u00ebr llogari t\u00eb shtetit
shqiptar. Ndjeshm\u00ebria e saj e lart\u00eb p\u00ebr lirin\u00eb dhe t\u00eb v\u00ebrtet\u00ebn, b\u00ebn q\u00eb ajo t\u00eb jet\u00eb kund\u00ebr fashizmit dhe
komunizmit dhe t\u00eb gjej\u00eb nj\u00eb rrug\u00eb t\u00eb mesme n\u00eb social-demokracin\u00eb. Mund t\u00eb thuhet me bindje se thirrja e
saj politike \u00ebsht\u00eb moderne dhe prek thelbin e \u00e7\u00ebshtjes s\u00eb ndershm\u00ebris\u00eb n\u00eb sh\u00ebrbimin ndaj bashk\u00ebsis\u00eb: \u201c\u2026 t\u00eb
duash secilin; t\u00eb kesh rastin t\u00eb reflektosh dhe her\u00eb-her\u00eb t\u00eb dyshosh se ke t\u00eb drejt\u00eb: vet\u00ebm n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb
tregojm\u00eb nj\u00eb interes t\u00eb sinqert\u00eb kundrejt shoq\u00ebris\u00eb\u201d.
Gruaja myslimane, n\u00eb shoq\u00ebrit\u00eb lindore dhe komplekse (edhe realiteti shqiptar i viteve \u201930 ishte i ngjash\u00ebm)
ka shum\u00eb pushtet, por ky nuk \u00ebsht\u00eb nj\u00eb pushtet q\u00eb duket shum\u00eb n\u00eb sfer\u00ebn publike. Mjaft t\u2019iu referohemi
studiuesve F. Cardini, dhe O. Carr\u00e8, njoh\u00ebs t\u00eb thell\u00eb t\u00eb realitetit islamik dhe oriental, q\u00eb t\u00eb mund t\u00eb pohojm\u00eb
se gruaja ka nj\u00eb rol ky\u00e7 n\u00eb k\u00ebto shoq\u00ebri. Ndaj edhe thirrja politike e Kokalarit nuk del n\u00eb sip\u00ebrfaqe rast\u00ebsisht,
por nga nj\u00eb realitet i mbarsur edhe pse plot me mistere dhe kund\u00ebrth\u00ebnie.
Forca e heshtjes. Nga heshtja e vullnetshme te heshtja e imponuar
Antropologu Mauro Geraci ia ka dal\u00eb mban\u00eb ta njoh\u00eb thell\u00eb Shqip\u00ebrin\u00eb. \u00cbsht\u00eb surprizuese analiza e tij
antropologjike shum\u00ebdimensionale e let\u00ebrsis\u00eb dhe e traditave shqiptare, deri n\u00eb at\u00eb pik\u00eb sa nuk i shp\u00ebtojn\u00eb
as holl\u00ebsit\u00eb m\u00eb karakteristike t\u00eb kultur\u00ebs son\u00eb komplekse. Geraci ka v\u00ebrejtur edhe nj\u00eb element t\u00eb
r\u00ebnd\u00ebsish\u00ebm, q\u00eb besoj \u00ebsht\u00eb tipar i fort\u00eb i shqiptar\u00ebve t\u00eb men\u00e7ur: p\u00ebrdorimi i heshtjes. Musineja \u00ebsht\u00eb e
heshtur. Ky \u00ebsht\u00eb preludi i nj\u00eb urt\u00ebsie t\u00eb thell\u00eb q\u00eb karakterizon jet\u00ebn e saj deri n\u00eb fund. Geraci v\u00ebren:
Musineja nuk trajtoi p\u00ebr asgj\u00eb. E shoqja e historianit t\u00eb madh t\u00eb gjuh\u00ebs shqipe Eqrem \u00c7abej, q\u00eb kaloi me
Musinen\u00eb disa dit\u00eb n\u00eb t\u00eb nj\u00ebjt\u00ebn qeli, d\u00ebshmoi m\u00eb pas se si ajo nuk fliste me asnjeri, se si e p\u00ebrballonte
d\u00ebnimin me nj\u00eb heshtje t\u00eb padep\u00ebrtueshme edhe kur e torturonin.
Edhe n\u00eb sh\u00ebnimet e Musines\u00eb del e qart\u00eb zgjedhja e saj p\u00ebr heshtje dhe vetmi. P\u00ebr k\u00ebt\u00eb arsye, karakteri i saj
shum\u00eb reflektiv priret drejt p\u00ebrpunimit t\u00eb \u00e7do v\u00ebzhgimi n\u00eb t\u00eb cilin ndeshet:
\u00cbsht\u00eb kaq bukur t\u00eb jesh vet\u00ebm, krejt vet\u00ebm dhe t\u00eb humbas\u00ebsh n\u00eb mendime, duke par\u00eb pa dallim \u00e7do gj\u00eb q\u00eb
na rrethon, t\u00eb d\u00ebgjosh pa u v\u00ebn\u00eb veshin gj\u00ebrave dhe t\u00eb mbyll\u00ebsh syt\u00eb sikur po fle dhe pastaj t\u00eb zgjohesh\u2026
t\u00eb \u00ebnd\u00ebrrosh. \u00c7far\u00eb? Nuk mund t\u00eb p\u00ebrkufizohet! \u00cbsht\u00eb vet\u00eb zemra q\u00eb g\u00ebzon dhe k\u00ebnaqet, pa e ditur arsyen.
Shpirti ndizet nga kundrimi i modeleve hyjnore dhe lart\u00ebsohet.
Studiuesit kan\u00eb v\u00ebrejtur se heshtja \u00ebsht\u00eb elementi konstant i vuajtjeve t\u00eb imponuara nga diktaturat. M.
Kokalari do t\u00eb kaloj\u00eb nga \u201cheshtja e vullnetshme\u201d si reflektim i urtis\u00eb s\u00eb saj, n\u00eb heshtjen tortur\u00eb: \u201c\u00e7do
shoq\u00ebri n\u00eb \u00e7do koh\u00eb e ka p\u00ebrdorur heshtjen si nd\u00ebshkim, duke burgosur ata q\u00eb i konsideronte fajtor\u00eb. \u2026
Qysh se bota ekziston heshtja \u00ebsht\u00eb pjes\u00eb e tortur\u00ebs\u201d.
M.Kokalari e p\u00ebrdor \u201cheshtjen e vullnetshme\u201d si pjes\u00eb t\u00eb arsenalit t\u00eb saj t\u00eb drejt\u00ebsis\u00eb, por edhe \u201cheshtjen e
imponuar si tortur\u00eb\u201d e p\u00ebrdor p\u00ebr t\u00eb na dh\u00ebn\u00eb nj\u00eb nd\u00ebr shembujt m\u00eb brilant\u00eb t\u00eb q\u00ebndres\u00ebs dhe dinjitetit m\u00eb
t\u00eb lart\u00eb njer\u00ebzor.
[1] De Martino. E. La fine del mondo. Contributo all\u2019analisi delle apocalissi culturali. Einaudi. Torino.
1977, pag. 391<\/p>\n\n\n\n

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