Pjes\u00eb e r\u00ebnd\u00ebsis\u00eb s\u00eb ve\u00e7ant\u00eb t\u00eb veshjes son\u00eb tradicionale \u00ebsht\u00eb pam\u00ebdyshje
\nedhe plisi. Si shenj\u00eb e identiteti ton\u00eb komb\u00ebtar\u00eb, plisi u ruajt me kujdes nga
\npopulli, kjo b\u00ebri q\u00eb ai t\u00eb p\u00ebrcillet deri te gjeneratat tona nga koh\u00ebrat m\u00eb t\u00eb
\nlashta.
\nSi nj\u00eb shenj\u00eb e identiteti ton\u00eb komb\u00ebtar u b\u00eb objekti i studiuesve, si nga fusha
\ne arkeologjis\u00eb, historis\u00eb, etnologjis\u00eb, gjuh\u00ebsis\u00eb etj.
\nEdhe udh\u00ebp\u00ebrshkruesit e huaj, t\u00eb cil\u00ebt kaluan n\u00eb k\u00ebto troje si: Franc Baron
\nNop\u00e7a etj., veshja shqiptare s\u00eb bashku me plisin ua t\u00ebrhoqi v\u00ebmendjen, disa
\nprej tyre nuk hezituan t\u00eb b\u00ebjn\u00eb edhe foto p\u00ebr kujtim me plisin e bardh\u00eb mbi
\nkok\u00eb. Por, disa nga albanolog\u00ebt e huaj edhe sot si: Robert Elsie, veshjen
\nkomb\u00ebtare me plisin e bardh\u00eb n\u00eb kok\u00eb kan\u00eb d\u00ebshir\u00eb q\u00eb ta ken\u00eb pjes\u00eb t\u00eb
\nkujtimeve t\u00eb tyre n\u00eb foto.<\/p>\n
Plisi si simbol komb\u00ebtar por edhe si pjes\u00eb e krenaris\u00eb shqiptare zuri vend edhe
\nn\u00eb vargjet e rapsod\u00ebve tan\u00eb popullor\u00eb. Shum\u00eb her\u00eb mal\u00ebsor\u00ebt gjat\u00eb rrug\u00ebs s\u00eb
\ntyre n\u00eb luft\u00ebra t\u00eb ndryshme p\u00ebr liri nga rapsodi yn\u00eb popullor jan\u00eb p\u00ebrshkruar
\nme plisat e bardh\u00eb mbi kok\u00eb.
\n\u201cYmer Efenia, trim shqiptar
\nSylejmani ni komanar
\nI tubuen tre mi luftar,
\nTan\u00eb malsor\u2019 n\u00eb plisa t\u2019bardh\u00eb\u201d<\/p>\n
K\u00ebng\u00ebtari popullor plisin si pjes\u00eb t\u00eb veshjes komb\u00ebtare e identifikon vet\u00ebm
\nme shqiptar\u00ebt dhe v\u00ebnj\u00ebn e plisit n\u00eb kok\u00eb e sheh si pjes\u00eb t\u00eb krenaris\u00eb
\nkomb\u00ebtare, duke u th\u00ebn\u00eb p\u00ebrmes k\u00ebng\u00ebs se ne jemi shqiptar\u00eb dhe t\u00ebr\u00eb me
\nplisa n\u00eb kok\u00eb.
\n\u201cMark Milani e Mark Milica,
\nnuk jem\u2019 Shpuza as Podgorica,
\njem shyptar\u00eb te tan\u00eb me plisa\u201d<\/p>\n
Ka nga k\u00ebng\u00ebtar\u00ebt q\u00eb edhe n\u00eb dit\u00ebt e sodit, plisin e \u00e7mojn\u00eb n\u00eb k\u00ebng\u00ebt q\u00eb ata i
\nk\u00ebndojn\u00eb, nj\u00eb k\u00ebng\u00eb e t\u00ebr\u00eb i kushtohet plisit duke i v\u00ebn\u00eb edhe titullin e
\nk\u00ebng\u00ebs Plisi.
\nPlisit i k\u00ebndojn\u00eb si simbol t\u00eb popullit shqiptar i ruajtur brez pas brezi deri n\u00eb
\ndit\u00ebt e sotme q\u00eb nga pellazg\u00ebt, ilir\u00ebt, dardanet.
\nK\u00ebng\u00ebtari p\u00ebrmes k\u00ebng\u00ebs e p\u00ebrshkruan bised\u00ebn me gjyshin e tij plak se si
\ndikur e ka pyetur gjyshin, p\u00ebr plisin e bardh\u00eb q\u00eb mban\u00eb n\u00eb kok\u00eb.
\n\u201c Isha i vog\u00ebl e pyeta gjyshin plak\u00eb<\/p>\n
\u00c7\u2019\u00ebsht\u00eb plisi i bardh\u00eb q\u00eb mban\u00eb n\u00eb kok\u00eb\u201d<\/p>\n
Gjyshi n\u00eb mes tjerash ishte p\u00ebrgjigjur nipit t\u00eb tij
\n\u201cQ\u00eb jem Pellazg, Ilir, Shqiptar,
\nt\u00eb tregon plisi i bardh\u00eb,
\nme mikpritje e bujari,
\nun\u00eb jam rrit\u00eb n\u00eb Shqiptari\u201d:)
\n\u201cPlisi bardh\u00eb e faqebardh\u00eb,
\nn\u00eb k\u00ebt\u00eb tok\u00eb un\u00eb jam i par\u00eb.
\nK\u00ebt\u00eb plis oh k\u00ebt\u00eb plis t\u00eb bardh\u00eb
\nE kan\u00eb mbajt shum\u00eb breza me radh\u00eb..\u201d<\/p>\n
Nga titulli i v\u00ebn\u00eb n\u00eb ball\u00eb t\u00eb k\u00ebtij punimi mund t\u00eb krijohet p\u00ebrshtypja se trajtimi
\nyn\u00eb ka t\u00eb b\u00ebj\u00eb m\u00eb plisin dhe p\u00ebrpunimin e tij n\u00eb aspektin etnografik. N\u00eb fakt,
\nky nuk \u00ebsht\u00eb q\u00ebllimi yn\u00eb n\u00eb k\u00ebt\u00eb kumtes\u00eb. M\u00eb k\u00ebt\u00eb v\u00ebshtrim tonin plisin e kemi
\nvet\u00ebm si pretekst, apo si simbol i nj\u00eb trajtimi t\u00eb nj\u00eb problemi m\u00eb t\u00eb gjer\u00eb. Sepse
\np\u00ebr plisin, p\u00ebrpunimin e tij dhe v\u00ebshtrimin e tij n\u00eb aspektin komb\u00ebtar dhe
\netnografik, studiuesit tan\u00eb, n\u00eb mesin e t\u00eb cil\u00ebve edhe etnologu i njohur Kadri
\nHalimi6
\ne kan\u00eb dh\u00ebn\u00eb mendimin e tyre me mjaft kompetenc\u00eb.
\nKryesisht n\u00eb k\u00ebt\u00eb punim jemi p\u00ebrqendruar n\u00eb kujtes\u00ebn e banor\u00ebve t\u00eb trev\u00ebs s\u00eb
\nOpoj\u00ebs n\u00eb lidhje me dhun\u00ebn q\u00eb u ushtrua mbi ata, duke u marr si pretekst<\/p>\n
v\u00ebnja e plisit n\u00eb kok\u00eb si nj\u00ebri nga simbolet tona komb\u00ebtare. T\u00eb intervistuarit
\nton\u00eb edhe n\u00eb qoft\u00eb se nuk kan\u00eb qen\u00eb pre e dhun\u00ebs s\u00eb drejtp\u00ebrdrejt\u00eb disa prej
\ntyre edhe i kan\u00eb par\u00eb duke i torturuar prind\u00ebrit e tyre apo t\u00eb af\u00ebrmit e tyre.
\nPlisi dhe treva e Opoj\u00ebs
\nHistoria e popullit shqiptar njeh pushtues t\u00eb ndrysh\u00ebm q\u00eb kan\u00eb kaluar n\u00eb
\nvendin ton\u00eb, t\u00eb cil\u00ebt p\u00ebr t\u2019i realizuar q\u00ebllimet e tyre, kan\u00eb p\u00ebrdoruar edhe forma
\nt\u00eb ndryshme t\u00eb presionit ndaj popullat\u00ebs vendase. I gjith\u00eb ky presion ishte n\u00eb
\nfunksion t\u00eb spastrimit etnik dhe zbatimit t\u00eb planeve t\u00eb njohura t\u00eb tyre.
\nNj\u00ebra nga format e presioni p\u00ebr largimin e popullat\u00ebs vendase nga trojet e tyre,
\nishte edhe atakimi i simboleve t\u00eb identitetit ton\u00eb komb\u00ebtar, si: plisin, flamurin
\netj., p\u00ebr t\u00eb cilat dihet se popullata ishte e lidhur shpirt\u00ebrisht me ato simbole.
\nInsistimi i pushtuesve p\u00ebr mos p\u00ebrdorimin e tyre nga popullata autoktone, s\u2019do
\nmend se ka qen\u00eb i papranueshme p\u00ebr popullat\u00ebn. Shum\u00eb her\u00eb jan\u00eb detyruar t\u00eb
\nzgjedhin, n\u00eb mes t\u00eb nd\u00ebrrimit apo t\u00eb mos p\u00ebrdorimit t\u00eb k\u00ebtyre simboleve dhe
\nl\u00ebnies s\u00eb sht\u00ebpive dhe tokave t\u00eb tyre. Nga popullata ka ndodhur q\u00eb \u00ebsht\u00eb zgjedh
\nkjo e dyta, largimi nga tokat e tyre st\u00ebrgjyshore q\u00eb ishte edhe nj\u00ebri nga q\u00ebllimet
\ne pushtuesve.
\nKjo gjendje ka vazhduar edhe n\u00eb periudh\u00ebn nd\u00ebrmjet dy luft\u00ebrave bot\u00ebrore,
\npor edhe pas viteve t\u00eb 50\u2013ta n\u00eb rrethin\u00ebn e Prizrenit, konkretisht n\u00eb Mal\u00ebsin\u00eb
\ne Prizrenit q\u00eb sot njihet si Gora e Prizrenit dhe n\u00eb rajonin e Opoj\u00ebs, kur nga
\npushteti i at\u00ebhersh\u00ebm serb, merret nj\u00eb vendim, p\u00ebr heqjen e plisave t\u00eb bardh\u00eb
\nnga kokat e banor\u00ebve t\u00eb k\u00ebsaj ane dhe z\u00ebvend\u00ebsimin e tyre me kapela serbe.
\nNj\u00eb vendim i till\u00eb dhe zbatimi i tij n\u00eb praktik\u00eb \u00ebsht\u00eb ende i fresk\u00ebt n\u00eb kujtes\u00ebn
\ne banor\u00ebve t\u00eb m\u00ebshuar t\u00eb asaj ane. Nxjerrja e k\u00ebtij vendimi ishte b\u00ebr\u00eb gjoja p\u00ebr<\/p>\n
modernizimin n\u00eb veshje t\u00eb popullat\u00ebs s\u00eb k\u00ebsaj ane, realiteti ishte krejt di\u00e7ka
\ntjet\u00ebr, spastrimi i territorit nga popullata shqiptare.
\nP\u00ebrzgjedhja e k\u00ebsaj teme p\u00ebr hulumtim dhe p\u00ebr ta prezantuar sot k\u00ebtu8
\n\u00ebsht\u00eb
\nb\u00ebr\u00eb p\u00ebr tri arsyeje kryesore:
\nE para – aq sa ne jemi n\u00eb dijeni n\u00eb hulumtimet e tona t\u00eb gjertanishme n\u00eb
\nkuad\u00ebr t\u00eb projektit q\u00eb po realizojm\u00eb, kjo mas\u00eb nd\u00ebshkimore ka qen\u00eb
\nkarakteristike vet\u00ebm p\u00ebr at\u00eb rajon.
\nE dyta \u2013 sado q\u00eb masat e marra nga pushtuesi ishin t\u00eb planifikuar mir\u00eb,
\npopullata nuk iu bind n\u00eb t\u00ebr\u00ebsi si\u00e7 e kishte planifikuar pushteti i at\u00ebhersh\u00ebm.
\nE treta \u2013 nuk na ka r\u00ebn\u00eb deri m\u00eb sot t\u00eb d\u00ebgjojm\u00eb se p\u00ebr nj\u00eb \u201ctesh\u00eb\u201d kaq t\u00eb
\nvog\u00ebl n\u00eb dimension si\u00e7 \u00ebsht\u00eb plisi t\u00eb formohet polici t\u00eb ve\u00e7ant\u00eb nga pushteti.
\nSe sa ka qen\u00eb pushteti i at\u00ebhersh\u00ebm i interesuar q\u00eb ta realizoj\u00eb k\u00ebt\u00eb vendim,
\ntregon edhe fakti se pas k\u00ebtij vendimi t\u00eb marr\u00eb, formohet edhe polici e ve\u00e7ant\u00eb
\nq\u00eb \u00ebsht\u00eb marr vet\u00ebm me mbik\u00ebqyrjen e k\u00ebtij vendimi. Kjo polici n\u00eb popull
\nnjihet me ermin \u201cKollxhi\u201d \u2013 burimi i k\u00ebsaj fjale \u00ebsht\u00eb me prejardhje orientale
\ndhe e ka kuptimin e v\u00ebzhguesit, inspektorit. Kompetencat t\u00eb cilat i kishte kjo
\npolici ua lejonin edhe t\u00eb drejt\u00ebn e ekzekutimit t\u00eb d\u00ebnimit aty p\u00ebr aty, d\u00ebnime
\nq\u00eb shoq\u00ebroheshin me rrahje, pavar\u00ebsisht se n\u00eb \u00e7\u2019vend ishin, si bie fjala n\u00eb ar\u00eb
\nduke punuar, n\u00eb sht\u00ebpi duke ndenjur me familje, n\u00eb dasma, n\u00eb ndeja t\u00eb
\nndryshme, n\u00eb faltore etj.
\nNj\u00ebri nga t\u00eb moshuarit Ramiz Qusaj i lindur n\u00eb vitin 1925 kujton: \u201cJemi kon
\nto punue n\u2019ar me kpu\u00e7a t\u2019bardh n\u2019krye ve\u00e7 kur i kemi pa kollqit\u00eb, jon\u00eb afrue
\naf\u00ebr na i kan kap kapu\u00e7at edhe na i kan vervit p\u00ebrtoke. Edhe sa kan mund
\nn\u2019grushta e n\u00eb shkelma na mshojshin\u201d.<\/p>\n
Personat t\u00eb cil\u00ebt i kan\u00eb kapur n\u00eb flagranc\u00eb \u201ckollxhit\u00eb\u201d edhe n\u00eb qoft\u00eb s\u00eb kan\u00eb
\nqen\u00eb para an\u00ebtar\u00ebve t\u00eb familjes, grave e f\u00ebmij\u00ebve etj., absolutisht nuk i kan\u00eb
\nkursyer nga dhuna fizike. Nj\u00ebri nga t\u00eb intervistuarit i cili tash ka afro t\u00eb 86
\nvje\u00e7, n\u00eb at\u00eb koh\u00eb i bie t\u00eb ket\u00eb qen\u00eb n\u00eb mosh\u00eb af\u00ebrsisht 10 vje\u00e7are. Ai kujton
\nkur xhaxhain dhe prindin e tij, duke shkuar p\u00ebr ta l\u00ebvruar tok\u00ebn, gjat\u00eb rrug\u00ebs
\nndalohen nga \u201ckollxhit\u00eb\u201d, rrafen dhe urdh\u00ebrohet q\u00eb t\u00eb nes\u00ebrmen t\u00eb paraqiten
\nn\u00eb stacionin policor n\u00eb qytetin e Dragashit, t\u00eb cil\u00ebt kan\u00eb p\u00ebrfunduar me
\nmaltretime fizike.
\nSa q\u00eb i intervistuari yn\u00eb kujton kthimin e tyre n\u00eb sht\u00ebpi nga stacioni policor
\ndhe form\u00ebn e sh\u00ebrimit popullor q\u00eb kishin p\u00ebrdorur familjar\u00ebt p\u00ebr sh\u00ebrimin e
\ntyre, at\u00eb t\u00eb mb\u00ebshtjelljes s\u00eb trupit t\u00eb tyre me l\u00ebkur\u00eb t\u00eb deles s\u00eb posa therur.
\nSe sa ka qen\u00eb presioni i madh ndaj popullat\u00ebs s\u00eb rrethin\u00ebs s\u00eb Prizrenit p\u00ebr
\nnd\u00ebrrimin e plisit me kapelat serbe, p\u00ebrve\u00e7 kujtes\u00ebs tregohet dhe p\u00ebrmes
\ndokumenteve arkivore.
\nN\u00eb vitin 1936, me dat\u00eb 18 shkurt, Kryekonsullata Mbret\u00ebrore e Shqip\u00ebris\u00eb n\u00eb
\nShkup i d\u00ebrgon nj\u00eb let\u00ebr rezervat m\u00eb nr. 320\/ II ministrit t\u00eb Pun\u00ebve t\u00eb Jashtme
\nn\u00eb Tiran\u00eb, Dr. Fuat Asllanit me titull: \u201c Mbi detyrimin e shqiptareve nga
\ngjindermeria jugosllave me ndrue qeleshat e bardha\u201d.
\nKryekonsulli n\u00eb mes tjerash do t\u00eb shkruaj:
\n\u201c N\u00eb vijim t\u00eb shkreses s\u2019one Nr. 320 rez., date 17 vazhdues, kam nderin t\u2019i
\nparashtroj Shkelq\u00ebsis s\u2019 Uaj, p\u00ebr dijeni, se, nga informatat suplementare q\u00eb
\nkemi, gjindarmeria jugosllave p\u00ebrve\u00e7 shtrengatave q\u00eb p\u00ebrdor n\u00eb N\/ prefekturat
\ne Gores dhe t\u00eb Sharpllanines p\u00ebr t\u00eb detyruar popullsin shqiptare me ndrrue
\nqeleshet e bardha, \u00ebsht\u00eb tue shtrengue dhe hoxhallaret q\u00eb t\u00eb nxjerrin sarek\u00ebt
\ndhe t\u00eb v\u00ebn\u00eb shapka.<\/p>\n
Shum\u00eb imam\u00eb t\u00eb qarqeve t\u00eb naltp\u00ebrmendura, t\u00eb alarmuar, kan\u00eb ardhur n\u00eb
\nShkup dhe jan\u00eb ankuar pran\u00eb Drejtoris\u00eb s\u00eb Vakufeve t\u00eb Shkupit.
\nN e N\/ prefekturen e Gores jan\u00eb tue i shtrengue shqiptaret tep\u00ebr, duke rahur
\ndhe maltretuar shum\u00eb veta, dhe imamet zyrtar\u00eb t\u00eb k\u00ebtij qarkut nga frika
\nabstenojn\u00eb t\u00eb shkojn\u00eb n\u00eb xhamira p\u00ebr sh\u00ebrbime fetare.
\nNga qarku i Gores \u00ebsht\u00eb nisur p\u00ebr n\u00eb Belgrad nj\u00eb delegacion p\u00ebr t\u2019u ankuar
\npran\u00eb Reis- Ulemajt dhe Ministrave myslimane Mehmet Spaho dhe Behmen.
\nPranoni Ju lutem, Zoti Minister, sigurimet e konsideratave t\u00eb mia m\u00eb t\u00eb
\nlarta\u201d.
\n\u00cbsht\u00eb p\u00ebr t\u2019u theksuar se veprimet e xhandarm\u00ebris\u00eb serbe ndaj popullat\u00ebs do
\nt\u00eb hasin n\u00eb rezistenc\u00eb edhe nga elita intelektuale e koh\u00ebs e asaj ane, prij\u00ebsit
\nfetar\u00eb, \u00e7ka do t\u00eb thot\u00eb se i menj\u00ebhersh\u00ebm ka qen\u00eb reagimi i pushtetit, duke i
\ndetyruar edhe prij\u00ebsit fetar\u00eb q\u00eb t\u2019i heqin kapelat zyrtare t\u00eb tyre. Nj\u00ebri nga
\nimam\u00ebt, Halim Krasniqi q\u00eb ka sh\u00ebrbyer n\u00eb at\u00eb koh\u00eb dhe q\u00eb ka ende nj\u00eb kujtes\u00eb
\nt\u00eb fresk\u00ebt, i lindur n\u00eb vitin 1929, kujton ngjarjen kur ka ardhur ky vendim.
\nSipas tij, ata fillimisht u morren me imam\u00ebt e m\u00eb pas edhe me myderriz\u00ebt, por,
\nai gjithashtu kujton se fillimi i luft\u00ebs s\u00eb dyt\u00eb bot\u00ebrore e kishte nd\u00ebrpre k\u00ebt\u00eb
\nnism\u00eb t\u00eb pushtetit serb, \u201c M\u2019kujtohet mir\u00eb kur e prun urdhnin me i hek kapu\u00e7at
\nhoxhallar\u00ebt, niher than\u00eb duhet m\u2019i hek t\u00eb gjith\u00eb ata q\u00eb nuk kan\u00eb ixhazet\u00eb, e
\nmasanej filluen edhe atynve qerve me ua hek kapu\u00e7at, ka pas rast kur e kemi
\nharrue me hek kapu\u00e7in, kon e kan zon\u00eb nuk e kan kqyr\u00eb a osht\u00eb para grave e
\ncarrojve, e kan shtrij dajak\u201d. Pas luft\u00ebs kujton nj\u00ebri nga t\u00eb intervistuarit, filloi<\/p>\n
prap\u00eb ndjekja e atyre q\u00eb bartnin plisat e bardh\u00eb. Por, a ishte e rast\u00ebsishme
\npresioni i pushtetit t\u00eb at\u00ebhersh\u00ebm mbi klerik\u00ebt? P\u00ebr mendimin ton\u00eb nj\u00eb veprim
\ni till\u00eb ishte n\u00eb p\u00ebrputhshm\u00ebri me planet p\u00ebr shp\u00ebrnguljen e shqiptareve t\u00eb
\nhartuar nga intelektual\u00ebt serb dhe institucionet e tyre shkencore. Sa p\u00ebr
\nilustrim, po e potencojm\u00eb nj\u00ebrin nga planet e intelektual\u00ebve serb, i njohur si
\nplani i Vasa \u00c7ubrlioviqit, i hartuar n\u00eb vitin 1937 me titullin: \u201c Shprengulja e
\nAranauteve\u201d. Nd\u00ebr t\u00eb tjera n\u00eb at\u00eb dokument thuhej: \u201dN\u00eb radh\u00eb t\u00eb par\u00eb \u00ebsht\u00eb e
\nnevojshme q\u00eb p\u00ebr shp\u00ebrnguljen e shqiptar\u00ebve, t\u00eb b\u00ebjm\u00eb p\u00ebr vete klerin e tyre
\ndhe njer\u00ebzit me influenc\u00eb, me para ose me shtr\u00ebngim.14 M\u00eb tej vazhdon
\n\u00c7ubrlioviq duke konstatuar se: \u201c Kur \u00ebsht\u00eb fjala p\u00ebr fen\u00eb, shqiptar\u00ebt jan\u00eb
\nshum\u00eb t\u00eb ndjesh\u00ebm, prandaj edhe k\u00ebtu duhet t\u00eb preken. Kjo mund t\u00eb arrihet
\nme keqtrajtimin e klerik\u00ebve\u2026,\u201d.<\/p>\n
prap\u00eb ndjekja e atyre q\u00eb bartnin plisat e bardh\u00eb. Por, a ishte e rast\u00ebsishme
\npresioni i pushtetit t\u00eb at\u00ebhersh\u00ebm mbi klerik\u00ebt? P\u00ebr mendimin ton\u00eb nj\u00eb veprim
\ni till\u00eb ishte n\u00eb p\u00ebrputhshm\u00ebri me planet p\u00ebr shp\u00ebrnguljen e shqiptareve t\u00eb
\nhartuar nga intelektual\u00ebt serb dhe institucionet e tyre shkencore. Sa p\u00ebr
\nilustrim, po e potencojm\u00eb nj\u00ebrin nga planet e intelektual\u00ebve serb, i njohur si
\nplani i Vasa \u00c7ubrlioviqit, i hartuar n\u00eb vitin 1937 me titullin: \u201c Shprengulja e
\nAranauteve\u201d. Nd\u00ebr t\u00eb tjera n\u00eb at\u00eb dokument thuhej: \u201dN\u00eb radh\u00eb t\u00eb par\u00eb \u00ebsht\u00eb e
\nnevojshme q\u00eb p\u00ebr shp\u00ebrnguljen e shqiptar\u00ebve, t\u00eb b\u00ebjm\u00eb p\u00ebr vete klerin e tyre
\ndhe njer\u00ebzit me influenc\u00eb, me para ose me shtr\u00ebngim.14 M\u00eb tej vazhdon
\n\u00c7ubrlioviq duke konstatuar se: \u201c Kur \u00ebsht\u00eb fjala p\u00ebr fen\u00eb, shqiptar\u00ebt jan\u00eb
\nshum\u00eb t\u00eb ndjesh\u00ebm, prandaj edhe k\u00ebtu duhet t\u00eb preken. Kjo mund t\u00eb arrihet
\nme keqtrajtimin e klerik\u00ebve\u2026,\u201d
\nprap\u00eb ndjekja e atyre q\u00eb bartnin plisat e bardh\u00eb. Por, a ishte e rast\u00ebsishme
\npresioni i pushtetit t\u00eb at\u00ebhersh\u00ebm mbi klerik\u00ebt? P\u00ebr mendimin ton\u00eb nj\u00eb veprim
\ni till\u00eb ishte n\u00eb p\u00ebrputhshm\u00ebri me planet p\u00ebr shp\u00ebrnguljen e shqiptareve t\u00eb
\nhartuar nga intelektual\u00ebt serb dhe institucionet e tyre shkencore. Sa p\u00ebr
\nilustrim, po e potencojm\u00eb nj\u00ebrin nga planet e intelektual\u00ebve serb, i njohur si
\nplani i Vasa \u00c7ubrlioviqit, i hartuar n\u00eb vitin 1937 me titullin: \u201c Shprengulja e
\nAranauteve\u201d. Nd\u00ebr t\u00eb tjera n\u00eb at\u00eb dokument thuhej: \u201dN\u00eb radh\u00eb t\u00eb par\u00eb \u00ebsht\u00eb e
\nnevojshme q\u00eb p\u00ebr shp\u00ebrnguljen e shqiptar\u00ebve, t\u00eb b\u00ebjm\u00eb p\u00ebr vete klerin e tyre
\ndhe njer\u00ebzit me influenc\u00eb, me para ose me shtr\u00ebngim.14 M\u00eb tej vazhdon
\n\u00c7ubrlioviq duke konstatuar se: \u201c Kur \u00ebsht\u00eb fjala p\u00ebr fen\u00eb, shqiptar\u00ebt jan\u00eb
\nshum\u00eb t\u00eb ndjesh\u00ebm, prandaj edhe k\u00ebtu duhet t\u00eb preken. Kjo mund t\u00eb arrihet
\nme keqtrajtimin e klerik\u00ebve\u2026<\/p>\n
P\u00ebrfundim
\nNga intervistat e zhvilluara n\u00eb terren dhe duke u bazuar n\u00eb materialin arkivor
\ndhe literatur\u00ebn e shfletuar, mund t\u00eb p\u00ebrfundojm\u00eb se kjo form\u00eb e dhun\u00ebs ishte
\nkarakteristik\u00eb vet\u00ebm p\u00ebr k\u00ebt\u00eb rajon.
\n\u00c7do pushtues, n\u00eb nj\u00eb form\u00eb apo tjet\u00ebr atakonte simbolet komb\u00ebtare, n\u00eb k\u00ebt\u00eb
\nrajon zgjodhi atakimin mbi plisin si form\u00eb m\u00eb adekuate t\u00eb presionin, e cila
\nrezultoj\u00eb edhe me largimin e popullat\u00ebs nga vatrat e tyre.
\nN\u00eb planin e Vasa \u00c7ubrlioviqit, i cili ishte vazhdim\u00ebsi e atyre t\u00eb m\u00ebhershme q\u00eb
\nkishin p\u00ebrpiluar koleg\u00ebt e tij, p\u00ebr shp\u00ebrnguljen e shqiptar\u00ebve nga trojet e tyre,
\nn\u00eb mes tjerash shkruante: \u201c E q\u00eb t\u00eb arrihet nj\u00eb shp\u00ebrngulje n\u00eb mas\u00eb, si kusht i
\npar\u00eb \u00ebsht\u00eb krijimi i nj\u00eb psikoze t\u00eb p\u00ebrshtatshme, e cila mund t\u00eb krijohet n\u00eb
\nm\u00ebnyra t\u00eb ndryshme\u201d16. Andaj, m\u00ebnyra m\u00eb e mir\u00eb p\u00ebr k\u00ebt\u00eb rajon, p\u00ebr ta krijuar
\npsikoz\u00ebn e p\u00ebrshtatshme, zbatuesit e planit e kishin konsideruar se ishte sulmi
\nmbi plisin dhe prij\u00ebsit e tyre fetar\u00eb q\u00eb popullata e asaj ane i ka \u00e7muar.
\nDuke e ditur se ai rajon \u00ebsht\u00eb i lidhur ngusht\u00eb me traditat, pushtuesi gjeti
\nform\u00ebn m\u00eb adekuate heqjen e plisit nga kokat e tyre.
\nSado q\u00eb forma e p\u00ebrdorur nga pushteti ishte e studiuar mir\u00eb, zbatimi i saj n\u00eb
\nshum\u00eb raste u b\u00eb edhe forc\u00ebrisht, prap\u00ebseprap\u00eb, pushtuesi nuk arriti q\u00ebllimin e
\ntij, p\u00ebr spastrimin etnik t\u00eb asaj ane.
\nAndaj nuk duhet harruar se plisi i bardh\u00eb nuk ka vet\u00ebm vler\u00eb etnografike por
\nm\u00eb shum\u00eb se kaq, ai \u00ebsht\u00eb simbol i vuajtjeve dhe maltretimeve t\u00eb popullit ton\u00eb
\nnga pushtuesit. Ai \u00ebsht\u00eb vet\u00eb historia e shqiptar\u00ebve.<\/p>\n
\/RevistaUji-VIII\/<\/p>\n","protected":false},"excerpt":{"rendered":"
Pjes\u00eb e r\u00ebnd\u00ebsis\u00eb s\u00eb ve\u00e7ant\u00eb t\u00eb veshjes son\u00eb tradicionale \u00ebsht\u00eb pam\u00ebdyshje edhe plisi. Si shenj\u00eb e identiteti ton\u00eb komb\u00ebtar\u00eb, plisi u ruajt me kujdes nga populli, kjo b\u00ebri q\u00eb ai t\u00eb p\u00ebrcillet deri te gjeneratat tona nga koh\u00ebrat m\u00eb t\u00eb lashta. Si nj\u00eb shenj\u00eb e identiteti ton\u00eb komb\u00ebtar u b\u00eb objekti i studiuesve, si nga […]<\/p>\n","protected":false},"author":4,"featured_media":656,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"_links":{"self":[{"href":"https:\/\/ditori.com\/index.php\/wp-json\/wp\/v2\/posts\/655"}],"collection":[{"href":"https:\/\/ditori.com\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ditori.com\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ditori.com\/index.php\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/ditori.com\/index.php\/wp-json\/wp\/v2\/comments?post=655"}],"version-history":[{"count":1,"href":"https:\/\/ditori.com\/index.php\/wp-json\/wp\/v2\/posts\/655\/revisions"}],"predecessor-version":[{"id":657,"href":"https:\/\/ditori.com\/index.php\/wp-json\/wp\/v2\/posts\/655\/revisions\/657"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/ditori.com\/index.php\/wp-json\/wp\/v2\/media\/656"}],"wp:attachment":[{"href":"https:\/\/ditori.com\/index.php\/wp-json\/wp\/v2\/media?parent=655"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ditori.com\/index.php\/wp-json\/wp\/v2\/categories?post=655"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ditori.com\/index.php\/wp-json\/wp\/v2\/tags?post=655"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}