{"id":70621,"date":"2013-04-19T10:02:38","date_gmt":"2013-04-19T09:02:38","guid":{"rendered":"http:\/\/www.visit-ulcinj.com\/blog\/?p=70621"},"modified":"2013-04-19T10:03:43","modified_gmt":"2013-04-19T09:03:43","slug":"art-club-boton-librin-perkryerja-e-shiut-te-autorit-basri-capriqi","status":"publish","type":"post","link":"https:\/\/www.visit-ulcinj.com\/blog\/2013\/04\/19\/art-club-boton-librin-perkryerja-e-shiut-te-autorit-basri-capriqi\/","title":{"rendered":"\u201cArt Club\u201d boton librin \u201cP\u00ebrkryerja e shiut\u201d t\u00eb autorit Basri \u00c7apriqi"},"content":{"rendered":"

\"Basri<\/a>Shoqata e Artist\u00ebve dhe Intelektual\u00ebve \u201cArt Club\u201d ka botuar k\u00ebto dit\u00eb librin \u201cP\u00ebrkryerja e shiut\u201d t\u00eb poetit dhe studiuesit Basri \u00c7apriqi. Libri \u00ebsht\u00eb nj\u00eb zgjedhje nga krijimtaria m\u00eb e mir\u00eb poetike e autorit, ku jan\u00eb p\u00ebrfshir\u00eb 121 poezi t\u00eb krijuara n\u00eb periudha t\u00eb ndryshme.<\/p>\n

N\u00eb kritik\u00ebn e tij, studiuesi Ag Apolloni thot\u00eb se poeti Basri \u00c7apriqi b\u00ebn pjes\u00eb te p\u00ebrjashtimet n\u00eb poezin\u00eb shqipe, por madje edhe k\u00ebtu \u00ebsht\u00eb i ve\u00e7ant\u00eb, aq sa mund t\u00eb konsiderohet poeti i par\u00eb me vet\u00ebdije postmoderniste, ngaq\u00eb e p\u00ebrdor m\u00eb shum\u00eb se \u00e7do poet tjet\u00ebr shqiptar ironin\u00eb, figur\u00ebn kryesore t\u00eb postmodernizmit dhe i dekanonizon standardet kulturore e letrare.<\/p>\n

Poezia e tij \u00ebsht\u00eb reaguese dhe reflektuese. Reflektuese, sepse p\u00ebrsiat mbi gj\u00ebrat q\u00eb e rrethojn\u00eb dhe q\u00eb e preokupojn\u00eb, nd\u00ebrsa reaguese, sepse gjith\u00e7ka e filtron n\u00ebp\u00ebr figur\u00ebn e ironis\u00eb, duke mbajtur q\u00ebndrim estetik karshi realitetit politik.<\/p>\n

Sipas Apollonit, \u201cpoezia e Basri \u00c7apriqit, krahas vler\u00ebs estetike, ka edhe vler\u00eb historike n\u00eb kuad\u00ebr t\u00eb zhvillimit t\u00eb poezis\u00eb shqipe, sepse ajo e ka \u00e7liruar poezin\u00eb shqipe nga patetika dhe retorika e that\u00eb; e ka sfiduar mentalitetin shqiptar n\u00ebp\u00ebrmjet figur\u00ebs s\u00eb ironis\u00eb; mendimin pamor e ka b\u00ebr\u00eb esenc\u00eb t\u00eb vargut; ka sjell motive t\u00eb shumta urbane n\u00eb poezin\u00eb shqipe, e cila dallohet p\u00ebr diskursin rural; ka sjell elemente t\u00eb poezis\u00eb s\u00eb m\u00ebhershme dhe aktuale anglofone; e ka dekanonizuar gjuh\u00ebn dhe i ka dh\u00ebn\u00eb frym\u00eb ikonoklastike poezis\u00eb shqipe\u201d.<\/p>\n

Redaktor i librit \u00ebsht\u00eb Ali Salaj, recensent Ag Apolloni, redaktor teknik dhe artistik Qazim Muja. Libri \u00ebsht\u00eb nj\u00eb botim luksoz me lidhje t\u00eb fort\u00eb dhe \u00ebsht\u00eb shtypur n\u00eb Entin Botues \u201cGjergj Fishta\u201d n\u00eb Lezh\u00eb. Ai \u00ebsht\u00eb botuar me mb\u00ebshtetjen financiare t\u00eb Komun\u00ebs s\u00eb Ulqinit n\u00eb kuad\u00ebr t\u00eb konkursit p\u00ebr organizatat joqeveritare.<\/p>\n

Prof. Dr. Basri \u00c7apriqi punon n\u00eb Universitetin e Prishtin\u00ebs, ku ligj\u00ebron stilistik\u00eb dhe semiologji n\u00eb Deg\u00ebn e Let\u00ebrsis\u00eb Shqipe dhe n\u00eb Deg\u00ebn e Let\u00ebrsis\u00eb s\u00eb P\u00ebrgjithshme dhe t\u00eb Krahasuar. \u00cbsht\u00eb p\u00ebrfshir\u00eb n\u00eb disa antologji t\u00eb let\u00ebrsis\u00eb shqipe. Poezit\u00eb e tij jan\u00eb p\u00ebrkthyer n\u00eb anglisht, fr\u00ebngjisht, gjermanisht, rumanisht, plonisht, serbokroatisht, maqedonisht. \u00cbsht\u00eb kryetar i PEN Qendr\u00ebs s\u00eb Kosov\u00ebs dhe n\u00ebnkryetar i Akademis\u00eb Shqiptare t\u00eb Arteve dhe Shkencave.<\/p>\n

Deri tani ka botuar k\u00ebto libra: \u201cUllinj me dy mij\u00eb unaza\u201d (1983), \u201cN\u00eb fund t\u00eb ver\u00ebs\u201d (1986), \u201cMa qet gjuh\u00ebn\u201d (1989), \u201cMikrostruktura e tekstit\u201d (1990), \u201cAksidenti i or\u00ebs shqiptare\u201d (1993), \u201cFrutat bizarre\u201d (1996), \u201cP\u00ebrmasat e kontekstit\u201d (1998), \u201cGrass on the Window\u201d (1996), \u201cSimboli dhe rival\u00ebt e tij\u201d (2005), \u201cBurimi n\u00ebn gjuh\u00eb\u201d (zgjedhje) (2005), \u201cParadigma kadareane\u201d (2006), \u201cZbutja e gjarprit\u201d (2006), \u201cDeschiderea scoicii\u201d (2010) dhe \u201cSavr\u0161enstvo ki\u0161e\u201d (2012).<\/p>\n

N\u00eb kuad\u00ebr t\u00eb veprimtaris\u00eb s\u00eb tij botuese \u201cArt Club\u201d, botuesi m\u00eb i madh nd\u00ebr shqiptar\u00ebt n\u00eb Malin e Zi, ka botuar deri tani rreth 90 libra, kryesisht t\u00eb autor\u00ebve shqiptar\u00eb n\u00eb Malin e Zi.<\/p>\n

 <\/p>\n

F<\/b>ARSA E <\/b>F<\/b>ATIT<\/b><\/p>\n

\u00a0<\/b><\/p>\n

P\u00ebrjashto veprat e tre-kat\u00ebr poet\u00ebve, poezia shqipe deri n\u00eb dekad\u00ebn e fundit t\u00eb shekullit t\u00eb kaluar \u00ebsht\u00eb ose poezi rurale, ose poezi ideologjike. Basri \u00c7apriqi, i cili krijimtarin\u00eb e tij e nis m\u00eb 1983, b\u00ebn pjes\u00eb te p\u00ebrjashtimet. Madje edhe te p\u00ebrjashtimet \u00ebsht\u00eb i ve\u00e7ant\u00eb, aq sa mund t\u00eb konsiderohet poeti i par\u00eb me vet\u00ebdije postmoderniste, ngaq\u00eb e p\u00ebrdor m\u00eb shum\u00eb se \u00e7do poet tjet\u00ebr shqiptar ironin\u00eb, figur\u00ebn kryesore t\u00eb postmodernizmit dhe i dekanonizon standardet kulturore e letrare, nga v\u00ebllimi i par\u00eb (Ulli me dymij\u00eb unaza<\/i>, 1983) deri tek i fundit (Zbutja e gjarprit<\/i>, 2006).<\/p>\n

Poezia e Basri \u00c7apriqit nuk mund t\u00eb shihet n\u00eb relacion me poezin\u00eb paraprake shqipe, sepse vet\u00eb poeti nuk ka model ndonj\u00eb poet shiptar. Poezia e tij duhet t\u00eb shihet n\u00eb relacion me poezin\u00eb moderne dhe postmoderne t\u00eb poet\u00ebve anglofon\u00eb. Ajo \u00ebsht\u00eb poezi q\u00eb asimilon brenda vetes praktik\u00ebn poetike t\u00eb modernist\u00ebve dhe shkruhet n\u00eb korrent me poezin\u00eb e postmodernist\u00ebve bot\u00ebror\u00eb, prandaj ajo n\u00eb nj\u00ebr\u00ebn an\u00eb ka: ironin\u00eb e Ezra Pound-it, karakterin eksplorues t\u00eb veprave t\u00eb T. S. Eliot-it, past\u00ebrtin\u00eb e imazhit t\u00eb William C. Williams-it, kurse n\u00eb an\u00ebn tjet\u00ebr: detajet urbane t\u00eb John Ashbery-t, ujin dhe krip\u00ebn e Louise Gl\u00fcck-ut, apo edhe disponimin kosmopolitan t\u00eb Charles Wright-it.<\/p>\n

Si e till\u00eb, poezia e Basri \u00c7apriqit sjell nj\u00eb frym\u00eb dhe form\u00eb t\u00eb re n\u00eb let\u00ebrsin\u00eb shqipe, n\u00eb t\u00eb cil\u00ebn ai, edhe pse kurr\u00eb s’e ka dashur patetik\u00ebn dhe fjal\u00ebt bombastike, \u00ebsht\u00eb poeti m\u00eb i guximsh\u00ebm dhe opozitari i vet\u00ebm i poezis\u00eb shqipe. Mjafton t\u00eb lexohet poezia e tij Liria<\/i> n\u00eb librin Frutat bizare<\/i> (1996), p\u00ebr t’u pajtuar me k\u00ebt\u00eb konstatim. Derisa t\u00eb gjith\u00eb poet\u00ebt shqiptar\u00eb e himnizojn\u00eb konceptin e liris\u00eb nacionale, \u00c7apriqi e ironizon skajsh\u00ebm duke e krahasuar me jasht\u00ebqitjen:<\/p>\n

 <\/p>\n

liria \u00ebsht\u00eb nj\u00eb mut i madh dhe s’e vlen m\u00eb as jet\u00ebn <\/i><\/p>\n

ta jap\u00ebsh p\u00ebr t\u00eb as at\u00eb cikrrim\u00eb lirie si s’i lodh <\/i><\/p>\n

ata han\u00eb hekur me dh\u00ebmb\u00eb liria \u00ebsht\u00eb nj\u00eb faj i <\/i><\/p>\n

r\u00ebnd\u00eb q\u00eb bartim lidhur n\u00eb qaf\u00eb e shpiejm\u00eb diku larg <\/i><\/p>\n

ku s’din\u00eb as ata q\u00eb hedhin hapa mamut\u00ebsh liria <\/i><\/p>\n

\u00ebsht\u00eb nj\u00eb mut i madh t\u00eb lodhin heronjt\u00eb dhe kurvat <\/i><\/p>\n

 <\/p>\n

Madje kjo poezi ka nxitur edhe reagimet e nj\u00eb poeti tjet\u00ebr shqiptar, i cili po ashtu n\u00eb vargje ka shprehur mospajtimin me k\u00ebt\u00eb poezi ikonoklastike. Reagimi \u00ebsht\u00eb b\u00ebr\u00eb n\u00eb vargje tradicionale, duke himnizuar lirin\u00eb. Ky reagim flet p\u00ebr p\u00ebrplasje brezash dhe poetikash dhe, gjithashtu, flet p\u00ebr nj\u00eb individualitet t\u00eb ri poetik, t\u00eb cilin poet\u00ebt tradicional\u00eb edhe kur nuk e pranojn\u00eb, nuk mund ta injorojn\u00eb.<\/p>\n

Pra, poezia e \u00c7apriqit \u00ebsht\u00eb nj\u00eb poezi q\u00eb n\u00eb let\u00ebrsin\u00eb shqipe nuk ka kaluar dhe as q\u00eb mund t\u00eb kaloj\u00eb n\u00eb heshtje, sepse ajo p\u00ebrmbys nj\u00eb mentalitet t\u00eb vjet\u00ebr dhe sjell nj\u00eb sensibilitet t\u00eb ri; ajo \u00ebsht\u00eb nj\u00eb lirik\u00eb e liruar nga metarr\u00ebfimet, e shkruar n\u00eb vargje t\u00eb lira dhe n\u00eb form\u00eb t\u00eb hapur.<\/p>\n

Megjithat\u00eb, poezia e tij ka brenda vetes mitin dhe historin\u00eb, porse t\u00eb trajtuara me nj\u00eb humor t\u00eb zi q\u00eb i rifunksionalizon dhe i risemantizon ato. Infiltrimi i mitit n\u00ebp\u00ebrmjet humorit t\u00eb zi ringjall\u00eb ide t\u00eb reja nga figurat e vjetra, nd\u00ebrsa metaforat priren kah simboli. Vet\u00eb titulli i librit Frutat bizare<\/i> i referohet fikut biblik p\u00ebr t\u00eb sh\u00ebnjuar m\u00ebkatin jo si faj, por si ligj t\u00eb bot\u00ebs njer\u00ebzore.<\/p>\n

 <\/p>\n

F<\/b>ilozofia e ujit<\/b><\/p>\n

 <\/p>\n

Sipas Talesit, elementi i par\u00eb i jet\u00ebs \u00ebsht\u00eb uji. K\u00ebt\u00eb filozofi e p\u00ebrqafon edhe poezia e Basri \u00c7apriqit: vdekja do t\u00eb marr\u00eb fund se fillon uji <\/i>(Shkretin\u00eb<\/i>). Pra, uji \u00ebsht\u00eb jet\u00eb. Dhe k\u00ebt\u00eb e thot\u00eb poeti q\u00eb vjen nga Ulqini, vend ky q\u00eb njihet p\u00ebr detin. E, deti gjithmon\u00eb na e kujton ujin, q\u00eb \u00ebsht\u00eb figur\u00eb primare n\u00eb librat poetik\u00eb t\u00eb k\u00ebtij autori, i cili ujin nuk e sheh vet\u00ebm si metafor\u00eb, por edhe si simbol t\u00eb jet\u00ebs. N\u00eb poezin\u00eb e tij, uji \u00ebsht\u00eb kryefigur\u00eb edhe kur \u00ebsht\u00eb i pranish\u00ebm edhe kur mungon, si\u00e7 mund t\u00eb shihet qart\u00eb ve\u00e7mas te libri i sistemuar, Zbutja e gjarprit<\/i> (2006), ku metafora e ujit i p\u00ebrshkon gjasht\u00eb ciklet. N\u00eb ciklin e par\u00eb uji deh, n\u00eb ciklin e dyt\u00eb shiu pik\u00ebllon, n\u00eb ciklin e tret\u00eb uji i avulluar shfaqet n\u00eb trajt\u00eb reje, n\u00eb ciklin e kat\u00ebrt shfaqet p\u00ebrroi, n\u00eb ciklin e pest\u00eb shkret\u00ebtira sh\u00ebnjon munges\u00ebn e ujit dhe n\u00eb ciklin e fundit shfaqet uji i trazuar. Gjithandej, uji na shfaqet si denotacion, nd\u00ebrsa shiu, reja, p\u00ebrroi, lumi jepen si konotacione me dometh\u00ebnie poetike t\u00eb ve\u00e7anta. Poeti m\u00eb shum\u00eb e \u00e7mon ujin sesa guac\u00ebn, e cila tradicionalisht sh\u00ebnjon di\u00e7ka t\u00eb shtrenjt\u00eb. Te poezia Guaca<\/i> p\u00ebrmbyset kuptimi tradicional i guac\u00ebs dhe metaforikisht tregohet izolimi dhe d\u00ebshira p\u00ebr jet\u00eb t\u00eb lir\u00eb:<\/p>\n

 <\/p>\n

Hapu se <\/i><\/p>\n

Dua t\u00eb dal <\/i><\/p>\n

T\u00eb pi uj\u00eb drejt nga qielli\u00a0 <\/i><\/p>\n

 <\/p>\n

N\u00ebp\u00ebr vargjet e k\u00ebtij libri uji merr kuptime t\u00eb panum\u00ebrta. Na ka zan\u00eb rob uji, vrima n\u00eb uj\u00eb, litar\u00ebt e qullur, er\u00eb e shiut, fryma e ujit<\/i>, jan\u00eb vet\u00ebm disa nga shprehjet q\u00eb argumentojn\u00eb polivalenc\u00ebn e ujit dhe kreativitetin e poetit, i cili pajtohet q\u00eb uji \u00ebsht\u00eb jet\u00eb dhe p\u00ebr k\u00ebt\u00eb e merr shembull shkret\u00ebtir\u00ebn. Uji mund ta ngjall\u00eb tok\u00ebn e vdekur, nd\u00ebrsa toka mund ta s\u00ebmur\u00eb detin, si\u00e7 ndodh te poezia Tok\u00eb e det<\/i>, ku pasi grinden toka me detin:<\/p>\n

\u00a0<\/i><\/p>\n

deti \u00ebsht\u00eb s\u00ebmur\u00eb <\/i><\/p>\n

specialisti konstaton <\/i><\/p>\n

s\u00ebmundja ka prejardhje toke <\/i><\/p>\n

\u00a0<\/i><\/p>\n

Dhe ai q\u00eb e sh\u00ebron detin nga ileti, meriton t\u00eb shp\u00ebrblehet me \u00e7mimin Nobel p\u00ebr Paqe:<\/p>\n

 <\/p>\n

Sh\u00ebroni detin po t\u00eb mundeni <\/i><\/p>\n

shp\u00ebrblim do t’ju japim <\/i><\/p>\n

t\u00ebr\u00eb grurin e tok\u00ebs <\/i><\/p>\n

bekimin e Palestin\u00ebs <\/i><\/p>\n

dhe \u00e7mimin Nobel <\/i><\/p>\n

t\u00eb N\u00ebn\u00eb Terez\u00ebs <\/i><\/p>\n

 <\/p>\n

Sipas Heraklitit, njeriu nuk mund t\u00eb lahet dy her\u00eb n\u00eb t\u00eb nj\u00ebjtin lum\u00eb, sepse uji ec\u00eb vazhdimisht. Pra, n\u00eb uj\u00eb nuk p\u00ebrs\u00ebritet asgj\u00eb, lumi \u00ebsht\u00eb rrjedh\u00eb e p\u00ebrhershme. N\u00eb librin Ma qet gjuh\u00ebn<\/i> (1989) gjendet nj\u00eb poezi q\u00eb ka referenc\u00eb te filozofia e Heraklitit dhe shpreh pajtimin me at\u00eb filozofi, ngaq\u00eb e kund\u00ebrta e saj do t\u00eb ishte tragjedi. Te poezia Sa her\u00eb lahesh n\u00eb t\u00eb nj\u00ebjtin lum\u00eb<\/i>, poeti l\u00eb hapur nj\u00eb pyetje q\u00eb i kund\u00ebrvihet p\u00ebrs\u00ebritjes:<\/p>\n

 <\/p>\n

edhe sa koh\u00eb mund t\u00eb na vrasin<\/i><\/p>\n

k\u00ebpuc\u00ebt e shekullit t\u00eb kaluar<\/i><\/p>\n

 <\/p>\n

Sipas J. L. Borges-it, ne nuk mund t\u00eb kalojm\u00eb dy her\u00eb n\u00ebp\u00ebr t\u00eb nj\u00ebjtin lum\u00eb jo vet\u00ebm pse lumi ndryshon, por pse vet\u00eb ne ndryshojm\u00eb. Ne jemi si lumi, thot\u00eb ai. K\u00ebshtu, lumi nuk \u00ebsht\u00eb thjesht nj\u00eb rrjedh\u00eb q\u00eb ec\u00ebn n\u00ebp\u00ebr nj\u00eb shtrat, lumi \u00ebsht\u00eb nj\u00eb rrjedh\u00eb e gj\u00ebrave, prandaj poetin e shqet\u00ebson mungesa e rrjedh\u00ebs, e ndryshimit, sepse uji i ndenjur \u00ebsht\u00eb n\u00eb kund\u00ebrshtim me frym\u00ebn e jet\u00ebs dhe me filozofin\u00eb e lasht\u00eb. N\u00eb k\u00ebt\u00eb plan, poezia e Basri \u00c7apriqit \u00ebsht\u00eb poezi e esenc\u00ebs humane.<\/p>\n

\u00a0<\/b><\/p>\n

F<\/b>ilozofia e udh\u00ebs<\/b><\/p>\n

 <\/p>\n

Poezit\u00eb p\u00ebr fatin e subjektit lirik t\u00eb Basri \u00c7apriqit jan\u00eb farsa poetike, t\u00eb cilat, si t\u00eb tilla, i p\u00ebrshkon gjithandej ironia. Humori i zi dhe fati i zi japin e marrin nga nj\u00ebri-tjetri, nd\u00ebrsa absurdi \u00ebsht\u00eb filozofi dominuese e k\u00ebtyre poezive q\u00eb i referohen nj\u00eb realiteti n\u00eb t\u00eb cilin veprimet shpesh jan\u00eb t\u00eb privuara nga motivimet.<\/p>\n

N\u00eb poezin\u00eb Ta sjellim Evrop\u00ebn n\u00eb gisht<\/i> (libri N\u00eb fund t\u00eb ver\u00ebs<\/i>, 1986) poeti u sugjeron udh\u00ebtar\u00ebve t\u00eb shtiren sikur nuk kan\u00eb mall p\u00ebr vendlindjen, p\u00ebr t\u00eb mos e treguar veten t\u00eb dob\u00ebt para t\u00eb tjer\u00ebve:<\/p>\n

 <\/p>\n

Kur t\u00eb mbaroni pushimin n\u00eb vendlindje <\/i><\/p>\n

e niseni p\u00ebrs\u00ebri p\u00ebr pun\u00eb t\u00eb p\u00ebrkohshme <\/i><\/p>\n

n\u00eb bot\u00ebn e jashtme <\/i><\/p>\n

aman udh\u00ebtoni me aeroplan\u00eb luksoz\u00eb <\/i><\/p>\n

dhe b\u00ebhuni sikur <\/i><\/p>\n

shkoni n\u00eb udh\u00ebtim zyrtar <\/i><\/p>\n

apo n\u00eb vikend ta z\u00ebm\u00eb <\/i><\/p>\n

t’i rreni gjith\u00eb rrug\u00ebn <\/i><\/p>\n

bashkudh\u00ebtar\u00ebt<\/i><\/p>\n

 <\/p>\n

N\u00ebp\u00ebrmjet nj\u00eb humori t\u00eb zi, k\u00ebtu na shfaqet sikuri magjik<\/i> (magic if<\/i>) i aktrimit si m\u00ebnyr\u00eb e vetme \u02dde mbylljes\u02dd s\u00eb plag\u00ebs s\u00eb m\u00ebrgimit. Udh\u00ebtimi i shtirur jo vet\u00ebm q\u00eb nuk e zhduk tragjiken, por, p\u00ebr m\u00eb shum\u00eb, e shnd\u00ebrron fatin n\u00eb fars\u00eb.<\/p>\n

Fars\u00eb \u00ebsht\u00eb edhe poezia K\u00ebpuca gjenealogjike<\/i>:<\/p>\n

 <\/p>\n

Tash hajde binde nj\u00eb fqinjin tim<\/i><\/p>\n

Se s’m\u00eb mungon k\u00ebmba por k\u00ebpuca <\/i><\/p>\n

Q\u00eb s’eci dot q\u00eb s’eci dot q\u00eb s’eci <\/i><\/p>\n

 <\/p>\n

Ashtu si uji, edhe udha n\u00ebnkupton ecjen, p\u00ebrparimin, ndryshimin. N\u00eb poezin\u00eb e \u00c7apriqit udha \u00ebsht\u00eb e gjat\u00eb me mij\u00ebra vjet. Udh\u00ebtimi nuk b\u00ebhet vet\u00ebm n\u00ebp\u00ebr tok\u00eb e qiell, po edhe n\u00ebp\u00ebr det:<\/p>\n

 <\/p>\n

Te Porti e kam par\u00eb Homerin <\/i><\/p>\n

n\u00eb nisje t\u00eb Odises\u00eb p\u00ebr kthim<\/i><\/p>\n

un\u00eb e percolla me Liburn\u00eb\u00a0 <\/i><\/p>\n

 <\/p>\n

Mandej udh\u00ebtimi merr dimensionet e balad\u00ebs dhe invarianti shfaqet si nj\u00eb nyje n\u00eb rrjetin intertekstual, duke na e shfaqur variantin e ri:<\/p>\n

 <\/p>\n

U nisa me kal\u00eb <\/i><\/p>\n

M\u00eb varros\u00ebn n\u00eb Qaf\u00ebprem\u00eb <\/i><\/p>\n

N\u00eb Shtegvash\u00eb u ringjalla <\/i><\/p>\n

\u00a0<\/i><\/p>\n

Rruga e kthimit zgjatej e zgjatej<\/i><\/p>\n

 <\/p>\n

Q\u00ebllimisht kjo poezi (Homerin e lash\u00eb te porti<\/i>) nis me Odiseun dhe mbaron me nj\u00eb udh\u00ebtar q\u00eb vrapon me kal\u00eb si n\u00eb balad\u00ebn e Aga Ymerit. Dhe si p\u00ebr ironi t\u00eb fatit, n\u00eb k\u00ebt\u00eb realitet absurd, rruga n\u00eb vend se t\u00eb shkurtohet, zgjatet. E, diku nj\u00eb ulli me dy mij\u00eb unaza pret t\u00eb kthehen njer\u00ebzit nga toka dhe deti (Ulli me dy mij\u00eb unaza<\/i>, 1983):<\/p>\n

 <\/p>\n

E njoh nj\u00eb ulli me dy mij\u00eb unaza <\/i><\/p>\n

nj\u00eb rr\u00ebnj\u00eb e shtron n\u00ebn rrug\u00eb <\/i><\/p>\n

bregut tjetr\u00ebn <\/i><\/p>\n

nj\u00eb deg\u00eb e hedh mbi asfalt<\/i><\/p>\n

detit tjetr\u00ebn <\/i><\/p>\n

 <\/p>\n

Subjekti lirik i \u00c7apriqit nuk \u00ebsht\u00eb hero, por nj\u00eb Odise modern me fat Sizifi. Ai edhe kur hip\u00ebn mbi kal\u00eb ngelet n\u00eb vend sikur t\u00eb ishte duke q\u00ebndruar n\u00eb karusel. Si n\u00eb Antik\u00eb, ashtu edhe sot njeriu ka mbetur lod\u00ebr n\u00eb duart e fatit, i cili luan nj\u00eb shaka t\u00eb hidhur n\u00eb kurriz t\u00eb njeriut. K\u00ebshtu q\u00eb, farsa \u00ebsht\u00eb derivat i fatit ironik, i cili paraqitet n\u00ebp\u00ebrmjet imazheve, q\u00eb n\u00ebnkuptojn\u00eb njohje dhe ndjenj\u00eb dhe q\u00eb kan\u00eb status t\u00eb nj\u00eb aktiviteti mendor.<\/p>\n

\u00a0<\/b><\/p>\n

Gjuha dhe imazhi<\/b><\/p>\n

\u00a0<\/b><\/p>\n

Poezia e Basri \u00c7apriqit n\u00eb planin sintaksor dallohet me p\u00ebrdorimin e elips\u00ebs, nd\u00ebrsa ton dominant i k\u00ebtij diskursi \u00ebsht\u00eb ironia, e cila e mund\u00ebson p\u00ebrmbysjen e seriozitetit patetik nga i cili ka vuajtur aq shum\u00eb poezia dhe mbar\u00eb let\u00ebrsia shqipe. Ironia nuk n\u00ebnkupton vet\u00ebm loj\u00eb intelektuale, por edhe guxim moral p\u00ebr t\u00eb desakralizuar \u00e7do gj\u00eb t\u00eb idealizuar. Ironia \u00ebsht\u00eb nj\u00eb tallje thumbuese, nj\u00eb humor i zi, i cili e p\u00ebrshkon gjithandej diskursin poetik t\u00eb k\u00ebtij poeti, poezia e t\u00eb cilit \u00ebsht\u00eb e heshtur dhe e paideologjiuzar karshi shumic\u00ebs s\u00eb poezis\u00eb shqipe q\u00eb vuan nga patetizmat dhe nga metarr\u00ebfimet.<\/p>\n

N\u00eb shekullin e britmave, \u00e7far\u00eb ishte shekulli i kaluar n\u00eb hap\u00ebsir\u00ebn shqiptare, vargu eliptik e ironik nuk ka b\u00ebr\u00eb zhurm\u00eb, duke pritur shekullin e ri p\u00ebr t\u00eb gjetur veshin e duhur. Prandaj, sot kur lexuesit e lexojn\u00eb poezin\u00eb jo p\u00ebr pesh\u00ebn komb\u00ebtare, po p\u00ebr vler\u00ebn letrare, poezia e \u00c7apriqit \u00ebsht\u00eb e favorizuar. N\u00eb t\u00eb lexuesi gjen elemente nga shkollat poetike moderniste dhe postmoderniste, sidomos nga bitnik\u00ebt dhe imazhist\u00ebt. Derisa nga bitnik\u00ebt e San Francisco-s kjo poezi p\u00ebrvet\u00ebson temat e vogla dhe gjuh\u00ebn e dekanonizuar, nga imazhist\u00ebt trash\u00ebgon past\u00ebrtin\u00eb fotografike t\u00eb mendimit, aq sa poezia e tij antologjike, Jast\u00ebku<\/i>, \u00ebsht\u00eb jo vet\u00ebm nj\u00eb fotografi e past\u00ebr, por edhe nj\u00eb fotografi l\u00ebviz\u00ebse, madje nj\u00eb sken\u00eb filmi. Prandaj, n\u00eb k\u00ebt\u00eb poezi gjen mb\u00ebshtetje sugjerimi i William C. Williams-it q\u00eb t\u00eb mos mendojm\u00eb me fjal\u00eb, por me gj\u00ebra. Madje vet\u00eb poezia e \u00c7apriqit shnd\u00ebrrohet n\u00eb gj\u00eb (send). Ajo b\u00ebhet pasqyr\u00eb n\u00eb t\u00eb cil\u00ebn shihet absurdi duke krehur kok\u00ebn tullace.<\/p>\n

Imazhi alternohet me ironin\u00eb dhe s\u00eb bashku krijojn\u00eb poezin\u00eb e ve\u00e7ant\u00eb. Ironia ia shkel syrin receptuesit p\u00ebr at\u00eb q\u00eb e ekspozon imazhi, si, ta z\u00ebm\u00eb, te poezia Berberi<\/i> e cila shfaq pun\u00ebn e berberit, duke aluduar n\u00eb nj\u00eb pushtet t\u00eb hekurt dhe duke ironizuar me fije floku.<\/p>\n

Ironia \u00ebsht\u00eb figur\u00eb q\u00eb e karakterizon tonin e poezis\u00eb s\u00eb \u00c7apriqit. Poeti n\u00eb poezin\u00eb P\u00ebrvoja ime me luft\u00ebrat<\/i> thot\u00eb tjet\u00ebr p\u00ebr tjet\u00ebr.<\/p>\n

 <\/p>\n

Lufta do p\u00ebrkrahur <\/i><\/p>\n

Ti mos shiko nga f\u00ebmij\u00ebt grat\u00eb pleqt\u00eb <\/i><\/p>\n

T\u00eb s\u00ebmur\u00ebt <\/i><\/p>\n

Hidhe shikimin nga faqja heroike <\/i><\/p>\n

P\u00ebrher\u00eb <\/i><\/p>\n

\u00a0<\/b><\/p>\n

Dhe mbaj mend <\/i><\/p>\n

\u00a0<\/i><\/p>\n

T\u00eb jesh p\u00ebrkrah\u00ebs domosdo<\/i><\/p>\n

P\u00ebrkrah\u00ebs <\/i><\/p>\n

Jo t\u00eb futesh brenda se <\/i><\/p>\n

K\u00ebshtu kalon m\u00eb mir\u00eb <\/i><\/p>\n

\u00a0<\/b><\/p>\n

Ironia fuqish\u00ebm shfaqet edhe te poezia me titull \u201cautokritik\u201c, Kontributi im p\u00ebr revolucionin \u00ebsht\u00eb zero<\/i>:<\/p>\n

\u00a0<\/b><\/p>\n

Kontributi im \u00ebsht\u00eb zero <\/i><\/p>\n

P\u00ebr revolucionin p\u00ebr historin\u00eb <\/i><\/p>\n

Jam frik\u00ebsuar si mos m\u00eb keq<\/i><\/p>\n

\u00a0<\/i><\/p>\n

Pse thot\u00eb k\u00ebshtu poeti? P\u00ebr t’i p\u00ebrg\u00ebnjeshtruar kuazipatriot\u00ebt q\u00eb flasin me fjal\u00eb t\u00eb fryra si tullumbace:<\/p>\n

\u00a0<\/i><\/p>\n

T\u00eb gjith\u00eb p\u00eblcasin fjal\u00eb t\u00eb m\u00ebdha <\/i><\/p>\n

Po un\u00eb prandaj e them <\/i><\/p>\n

T’u jap guxim Atyre <\/i><\/p>\n

\u00a0<\/b><\/p>\n

Ironia arrin kulmin te poezia Vullneti i popullit<\/i>, n\u00eb t\u00eb cil\u00ebn luhet me fraz\u00ebn aq t\u00eb p\u00ebrdorur e t\u00eb keqp\u00ebrdorur nga diktator\u00ebt e sistemeve komuniste t\u00eb cil\u00ebt shtireshin se ishin z\u00ebri i atij vullneti dhe gjith\u00e7ka q\u00eb b\u00ebnin e arsyetonin duke u thirrur n\u00eb vullnetin e popullit, i cili prandaj ishte xhelat dhe viktim\u00eb. Si e till\u00eb, kjo poezi ironizon filozofin\u00eb populiste, duke artikuluar vullnetin e popullit nga vet\u00eb diktatori n\u00eb vet\u00ebn e par\u00eb. Vargu i fundit ia \u00e7jerr\u00eb mask\u00ebn sundimtarit:<\/p>\n

 <\/p>\n

Kur t\u00eb doni ju<\/i><\/p>\n

Do t\u00eb ndris\u00eb dielli<\/i><\/p>\n

\u00a0<\/i><\/p>\n

Shi do t\u00eb bjer\u00eb <\/i><\/p>\n

Kur t\u00eb doni ju<\/i><\/p>\n

\u00a0<\/i><\/p>\n

Ju kur t\u00eb doni <\/i><\/p>\n

Do t\u00eb pjell\u00eb macja <\/i><\/p>\n

\u00a0<\/i><\/p>\n

Ju doni<\/i><\/p>\n

Kur Un\u00eb dua <\/i><\/p>\n

\u00a0<\/i><\/p>\n

Nj\u00eb nuanc\u00eb ironie q\u00ebndron te shkrimi me A <\/i>t\u00eb madhe i p\u00ebremrit Atyre<\/i>. Nd\u00ebrsa, poezia Diabolike <\/i>ironizon formul\u00ebn romantike \u02ddn\u00eb atdhe \u00ebsht\u00eb balta m\u00eb e \u00ebmb\u00ebl se mjalta\u02dd:<\/p>\n

\u00a0<\/i><\/p>\n

Balta nuk \u00ebsht\u00eb m\u00eb<\/i><\/p>\n

Si mjalti Atdheu <\/i><\/p>\n

Do pak krip\u00eb <\/i>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0<\/i><\/p>\n

 <\/p>\n

Ironia \u00ebsht\u00eb figur\u00eb mendimi, \u00ebsht\u00eb kripa e poezis\u00eb. Megjithat\u00eb \u00c7apriqi nuk pozon si mendimtar, por ndjen si poet. Vargu i tij \u00ebsht\u00eb m\u00eb shum\u00eb se mendim. Poezia e tij \u00ebsht\u00eb m\u00eb shum\u00eb se form\u00eb. Edhe pse shpesh t’i kujton minimalist\u00ebt postmodernist\u00eb, kjo poezi gjithmon\u00eb ka historin\u00eb pas perdes. Detaji dhe sendet e thjeshta gjithmon\u00eb t\u00eb \u00e7ojn\u00eb kah historit\u00eb e komplikuara. Nd\u00ebrsa diskursi \u00ebsht\u00eb gjithmon\u00eb sugjerues, kurr\u00eb imponues dhe kjo ndodh fal\u00eb karakterit asociativ t\u00eb imazhit dhe ambiguitetit t\u00eb vargut q\u00eb shpesh synon statusin e simbolit. Kjo poezi ruan ngjyrat e personales dhe lokales, por theksin e v\u00eb te globalja, sepse k\u00ebt\u00eb edhe e k\u00ebrkon sensibiliteti postmodern.<\/p>\n

Poezia e Basri \u00c7apriqit \u00ebsht\u00eb reflektuese dhe reaguese. Reflektuese, sepse p\u00ebrsiat mbi gj\u00ebrat q\u00eb e rrethojn\u00eb dhe q\u00eb e preokupojn\u00eb, nd\u00ebrsa reaguese, sepse gjith\u00e7ka e filtron n\u00ebp\u00ebr figur\u00ebn e ironis\u00eb, e cila, si\u00e7 dihet, \u00ebsht\u00eb mbajtje e nj\u00eb q\u00ebndrimi. E, n\u00eb k\u00ebt\u00eb rast, poeti edhe kur mban q\u00ebndrim, q\u00ebndrimi i tij \u00ebsht\u00eb estetik karshi realitetit politik.<\/p>\n

Poezia e Basri \u00c7apriqit, krahas vler\u00ebs estetike, ka edhe vler\u00eb historike n\u00eb kuad\u00ebr t\u00eb zhvillimit t\u00eb poezis\u00eb shqipe, sepse ajo e ka \u00e7liruar poezin\u00eb shqipe nga patetika dhe retorika e that\u00eb; e ka sfiduar mentalitetin shqiptar n\u00ebp\u00ebrmjet figur\u00ebs s\u00eb ironis\u00eb; mendimin pamor e ka b\u00ebr\u00eb esenc\u00eb t\u00eb vargut; ka sjell motive t\u00eb shumta urbane n\u00eb poezin\u00eb shqipe, e cila dallohet p\u00ebr diksursin rural; ka sjell elemente t\u00eb poezis\u00eb s\u00eb m\u00ebhershme dhe aktuale anglofone; e ka dekanonizuar gjuh\u00ebn dhe i ka dh\u00ebn\u00eb frym\u00eb ikonoklastike poezis\u00eb shqipe.<\/p>\n

Si\u00e7 duket, Basri \u00c7apriqi \u00ebsht\u00eb i nj\u00eb mendje me J. L. Borges-in, se nuk ka let\u00ebrsi pa poezi<\/i>, sepse fiksioni i tij nga fillimi e deri sot lidhet vet\u00ebm me poezin\u00eb. Dhe me poezin\u00eb e tij e ka reformuar poezin\u00eb shqipe.<\/p>\n

 <\/p>\n

Dr. Ag Apolloni<\/b><\/p>\n","protected":false},"excerpt":{"rendered":"

Shoqata e Artist\u00ebve dhe Intelektual\u00ebve \u201cArt Club\u201d ka botuar k\u00ebto dit\u00eb librin \u201cP\u00ebrkryerja e shiut\u201d t\u00eb poetit dhe studiuesit Basri \u00c7apriqi. Libri \u00ebsht\u00eb nj\u00eb zgjedhje nga krijimtaria m\u00eb e mir\u00eb poetike e autorit, ku jan\u00eb p\u00ebrfshir\u00eb 121 poezi t\u00eb krijuara n\u00eb periudha t\u00eb ndryshme. N\u00eb kritik\u00ebn e tij, studiuesi Ag Apolloni thot\u00eb se poeti Basri […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"spay_email":"","jetpack_publicize_message":"","jetpack_is_tweetstorm":false,"jetpack_publicize_feature_enabled":true},"categories":[4],"tags":[951],"jetpack_publicize_connections":[],"yoast_head":"\n\u201cArt Club\u201d boton librin \u201cP\u00ebrkryerja e shiut\u201d t\u00eb autorit Basri \u00c7apriqi - Lajme nga Ulqini<\/title>\n<meta name=\"description\" content=\"Shoqata e Artist\u00ebve dhe Intelektual\u00ebve \u201cArt Club\u201d ka botuar k\u00ebto dit\u00eb librin \u201cP\u00ebrkryerja e shiut\u201d t\u00eb poetit dhe studiuesit Basri \u00c7apriqi. 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