Q\u00eb n\u00eb shkrimet “kund\u00ebr” nd\u00ebrtimeve t\u00eb tempujve t\u00eb kultit n\u00eb Tiran\u00eb zot\u00ebrojn\u00eb p\u00ebrgjith\u00ebsisht shembuj dhe argumente q\u00eb i kund\u00ebrvihen nd\u00ebrtimit t\u00eb kish\u00ebs, dhe jo aq t\u00eb xhamis\u00eb, mund t\u00eb shpresohet t\u00eb jet\u00eb rast\u00ebsi. Ndryshe do t\u00eb ishte v\u00ebrtet p\u00ebr t\u00eb ardhur keq n\u00eb nj\u00eb vend si Shqip\u00ebria ku, sikurse thuhet, “minarja n\u00eb thes nuk hyn”. Do t\u00eb p\u00ebrpiqem t\u00eb sjell argumente n\u00eb t\u00eb mir\u00eb t\u00eb nd\u00ebrtimit t\u00eb kish\u00ebs, jo ngase e ndaj at\u00eb prej nd\u00ebrtimit t\u00eb xhamis\u00eb, por sepse \u00e7\u00ebshtjen e saj shpresoj ta njoh paksa m\u00eb mir\u00eb. Nga ana tjet\u00ebr, nuk kam dyshim se an\u00ebtar\u00eb t\u00eb bashk\u00ebsis\u00eb myslimane t\u00eb Tiran\u00ebs do t\u00eb jen\u00eb n\u00eb gjendje t\u00eb formulojn\u00eb edhe ata argumentet “pro” nd\u00ebrtimit t\u00eb xhamis\u00eb, q\u00eb bashk\u00ebsia e tyre k\u00ebrkon, si dhe p\u00ebr t\u00eb skajuar m’an\u00ebsh mjaft t\u00eb “k\u00ebputura kot” t\u00eb autor\u00ebve “kund\u00ebr”. Po sepse m\u00eb rezulton q\u00eb edhe autor\u00eb n\u00eb p\u00ebrgjith\u00ebsi t\u00eb besuesh\u00ebm, n\u00eb shkrimet “kund\u00ebr” nd\u00ebrtimit t\u00eb tempujve t\u00eb kultit n\u00eb qend\u00ebr t\u00eb Tiran\u00ebs gjithashtu t’ia ken\u00eb “k\u00ebputur kot”. Dasht\u00eb zoti t\u00eb mos ia ken\u00eb k\u00ebputur kot edhe n\u00eb shkrime t\u00eb tyre t\u00eb tjera, q\u00eb ua kemi marr\u00eb me t\u00ebr\u00eb mend.<\/p>\n
Bashk\u00ebsia e krishter\u00eb orthodhokse e Tiran\u00ebs ka nj\u00eb histori t\u00eb vet\u00ebn, dyqindecavje\u00e7are, q\u00eb e z\u00eb fillin n\u00eb gjysm\u00ebn e dyt\u00eb t\u00eb shek. XVIII, kur grupet e para t\u00eb familjeve orthodhokse u vendos\u00ebn brenda qytetit at\u00ebher\u00eb myslyman t\u00eb Tiran\u00ebs dhe, shkall\u00eb-shkall\u00eb, zun\u00eb e u b\u00ebn\u00eb komponente me pesh\u00eb tregtare, kulturore e sidomos qytetare t\u00eb p\u00ebrparimit t\u00eb qytetit. Po t\u00eb mbahen parasysh rrethanat n\u00eb t\u00eb cilat u organizua bashk\u00ebsia n\u00eb fjal\u00eb, n\u00eb suaz\u00ebn e Perandoris\u00eb osmane, n\u00eb t\u00eb cil\u00ebn organizimi fetar p\u00ebr popullsit\u00eb e krishtera orthodhokse funksiononte si organizim i tyre gjysmadministrativ, kuptohet p\u00ebrse p\u00ebrqendrimi i tyre meth institucionit dhe nj\u00ebher\u00ebsh tempullit q\u00eb quhej “kish\u00eb” merrte r\u00ebnd\u00ebsi t\u00eb dor\u00ebs s\u00eb par\u00eb p\u00ebr mbijetes\u00ebn e tyre. Historia e zhvillimit t\u00eb Tiran\u00ebs si qytet ka regjistruar p\u00ebrpjekjet e bashk\u00ebsis\u00eb orthodhokse t\u00eb saj p\u00ebr nd\u00ebrtimin e nj\u00eb kishe t\u00eb vet\u00ebn qysh n\u00eb gjysm\u00ebn e dyt\u00eb t\u00eb shek. XVIII, n\u00ebn patronatin e Ibrahim bej Bargjinit, i cili ishte edhe mbrojt\u00ebsi i k\u00ebsaj bashk\u00ebsie duke qen\u00eb se n\u00ebn dor\u00ebzanin\u00eb e sht\u00ebpis\u00eb s\u00eb tij familjet e para t\u00eb bashk\u00ebsis\u00eb orthodhokse u pat\u00ebn vendosur n\u00eb qytet.<\/p>\n
E para ngrehin\u00eb kulti e k\u00ebsaj bashk\u00ebsie n\u00eb Tiran\u00eb qe kisha e Sh\u00ebn Prokopit, e cila u nd\u00ebrtua n\u00eb krahun e majt\u00eb t\u00eb p\u00ebrroit t\u00eb Lan\u00ebs, asikohe jasht\u00eb qytetit, aty ku sot ndodhet Akademia e Arteve t\u00eb Bukura. P\u00ebr t\u00eb mund\u00ebsuar ngritjen e saj u ble fermani lejues sulltanor, i domosdosh\u00ebm p\u00ebr nd\u00ebrtime t\u00eb atilla, si dhe u mblodh\u00ebn t\u00eb holla e ndihma nga e gjith\u00eb bashk\u00ebsia. N\u00eb punimin “Trajta t\u00eb profilit urbanistik t\u00eb qytetit t\u00eb Tiran\u00ebs” (Tiran\u00eb 1987), autori K. Miho e vendos nd\u00ebrtimin e k\u00ebsaj kishe m\u00eb 1720. Historiani i Kish\u00ebs Orthodhokse Shqiptare Dh. Beduli, n\u00eb studimin Bashk\u00ebsia orthodhokse e Tiran\u00ebs (Tiran\u00eb 1997), e ka mbajtur t\u00eb pasakt\u00eb datimin e Mihos dhe e ka vendosur nd\u00ebrtimin e saj n\u00eb vitet 80-87 t\u00eb shek. XVIII. Ajo kish\u00eb e par\u00eb ishte nj\u00eb nd\u00ebrtes\u00eb e thjesht\u00eb p\u00ebrdhese dhe e ul\u00ebt, me mure qerpi\u00e7i dhe \u00e7ati rrasash, me nj\u00eb hajat t\u00eb zakonsh\u00ebm, me tavan d\u00ebrrasash dhe e lyer n\u00eb g\u00eblqere, pa kambanare, ashtu si lejonin kushtet e koh\u00ebs. Deri n\u00eb vitin 1874 ajo sh\u00ebrbeu si kish\u00eb enorie, d.m.th. famullitare.<\/p>\n
Rritja e bashk\u00ebsis\u00eb orthodhokse n\u00eb qytet, nga nj\u00ebra an\u00eb, por edhe kushtet m\u00eb l\u00ebshuese t\u00eb administrat\u00ebs osmane asikohe n\u00eb reformim e sip\u00ebr, nga tjetra, b\u00ebn\u00eb t\u00eb mundshme q\u00eb bashk\u00ebsia t’i vihej pun\u00ebs p\u00ebr nd\u00ebrtimin e nj\u00eb kishe t\u00eb re, k\u00ebsaj here brenda n\u00eb qytet. Kjo ishte kisha e Vangjelizmojt (Ungjill\u00ebzimit), q\u00eb u ngrit pik\u00ebrisht aty ku sot “ndodhet” hotel Tirana International. Dhimogjeronida e bashk\u00ebsis\u00eb u b\u00ebri thirrje an\u00ebtar\u00ebve t\u00eb saj p\u00ebr t\u00eb ndihmuar n\u00eb nd\u00ebrtimin e k\u00ebtij tempulli t\u00eb ri. Thirrjes iu p\u00ebrgjigj\u00ebn t\u00eb gjith\u00eb an\u00ebtar\u00ebt e bashk\u00ebsis\u00eb: me t\u00eb holla, me dhurata t\u00eb ndryshme, ose me pun\u00eb. N\u00eb Kodikun e p\u00ebrkthyer dhe t\u00eb studiuar nga Beduli gjendet edhe lista e tyre e holl\u00ebsishme em\u00ebr p\u00ebr em\u00ebr, me shumat e dhuruara ose ndihmat p\u00ebrkat\u00ebse t\u00eb t\u00eb gjitha shpenzimeve t\u00eb kryera p\u00ebr nd\u00ebrtimin e saj.<\/p>\n
Kisha e Vangjelizmojt u p\u00ebrurua m\u00eb 1 shtator 1874. N\u00eb Kodikun e p\u00ebrmendur \u00ebsht\u00eb sh\u00ebnuar: “Kisha e shenjt\u00eb e Ungjill\u00ebzimit t\u00eb Hyjlind\u00ebses s\u00eb T\u00ebr\u00ebshenjt\u00eb, t\u00eb lavd\u00ebruar dhe gjithmon\u00ebvirgj\u00ebr Mari n\u00eb qytetin e Tiran\u00ebs, u nd\u00ebrtua q\u00eb nga themet me t\u00eb hollat e t\u00eb krishter\u00ebve orthodhoks\u00eb t\u00eb qytetit t\u00eb Tiran\u00ebs e t\u00eb Durr\u00ebsit, n\u00eb koh\u00ebn e t\u00eb Shum\u00ebhirshmit Mitropolit t\u00eb Durr\u00ebsit Imzot Visarionit, Ikonom Papa Jorgji Theoharit nga Elbasani, prej t\u00eb cilit edhe u p\u00ebrurua m\u00eb 1 shtator 1874, dit\u00ebn e diel”. Kjo ngrehin\u00eb tanim\u00eb nuk ishte nj\u00eb kish\u00ebz e vog\u00ebl”, si ajo e Sh\u00ebn Prokopit t\u00eb vjet\u00ebr. N\u00eb koh\u00ebn e saj ajo konkuronte p\u00ebr nga madh\u00ebsia me kishat orthodhokse metropolitane t\u00eb Kor\u00e7\u00ebs dhe Durr\u00ebsit. Kishte form\u00eb bazilike trianij\u00ebshe, ishte rreth 24 m e gjat\u00eb dhe 18 m e gjer\u00eb. Ishte kish\u00eb me narteks, anijat\u00eb dhe altar. Anijata ndahej n\u00eb tri anijeza t\u00eb vogla n\u00ebp\u00ebrmjet harkadash t\u00eb mb\u00ebshtetura n\u00eb shtylla, me nj\u00eb kube n\u00eb qend\u00ebr. Altari ndahej prej anijat\u00ebs me ikon\u00ebmbajt\u00ebs. Kishte nj\u00eb kambanare, por jo kamban\u00eb, mbasi t\u00eb krishter\u00ebve n\u00eb ato koh\u00ebra nuk u lejohej p\u00ebrdorimi i kambanave n\u00eb tempujt e tyre t\u00eb kultit; kambana u vendos dhe filloi t\u00eb p\u00ebrdorej m\u00eb 1902.<\/p>\n
Me kushtet e reja urbanistike t\u00eb krijuara mbas caktimit t\u00eb Tiran\u00ebs kryeqytet, n\u00eb vitet 1922-1923 kish\u00ebs s\u00eb Vangjelizmojt iu b\u00eb nj\u00eb rikonstruksion i plot\u00eb. U pajis me ikon\u00ebmbajt\u00ebs t\u00eb ri dhe ikona t\u00eb reja, simbas projektit t\u00eb piktorit n\u00eb z\u00eb t\u00eb asaj kohe Vangjel Zengo. U rind\u00ebrtua kubeja qendrore, n\u00eb t\u00eb cil\u00ebn u piktura Krishti i T\u00ebr\u00ebpushtetsh\u00ebm, u shtrua dyshemeja me pllaka qeramike, u vendos\u00ebn frona t\u00eb rinj, u nd\u00ebrtua nj\u00eb parahyrje, u vendos nj\u00eb pag\u00ebzore e re etj. E modernizuar k\u00ebsisoj her\u00eb mbas here, kisha e Vangjelizmojt i vijoi funksionet e veta deri n\u00eb fillim t\u00eb viteve ’60.<\/p>\n
N\u00eb baz\u00eb t\u00eb nj\u00eb plani “rregullues” t\u00eb qytetit n\u00eb fillim t\u00eb viteve ’60, n\u00eb qend\u00ebr t\u00eb Tiran\u00ebs duhej t\u00eb nd\u00ebrtohej nj\u00eb “qiellg\u00ebrvisht\u00ebs”, ai q\u00eb m\u00eb von\u00eb do ta njihnim si “15-kat\u00ebshi”. P\u00ebr nd\u00ebrtimin e tij duhej hequr nga sheshi i kryeqytetit nj\u00ebri prej dy objekteve t\u00eb m\u00ebdha t\u00eb kultit. Dhe gishti i ra pik\u00ebrisht mbi kish\u00ebn e Vangjelizmojt. Specialist\u00eb t\u00eb urbanistik\u00ebs kan\u00eb treguar n\u00eb kujtimet e tyre se n\u00eb debatin p\u00ebr miratimin e planit “rregullues” Mehmet Shehu pati ngulmuar me t\u00eb tep\u00ebrt q\u00eb “qiellg\u00ebrvisht\u00ebsi” t\u00eb nd\u00ebrtohej pik\u00ebrisht aty tek ndodhej kisha. (Ka edhe q\u00eb e lidhin ngulmimin e Shehut me nj\u00eb urrejtje viscerale t\u00eb trash\u00ebguar prej t’et, ish-komandant i bandave haxhiqamiliste t\u00eb Mallakastr\u00ebs n\u00eb vitet 1914-1915; por ky argument nuk hyn k\u00ebtu n\u00eb pun\u00eb). Shkurt fjala: kisha e Vangjelizmojt u rr\u00ebnua. Bashk\u00ebsis\u00eb orthodhokse iu dha nj\u00eb “kompesim” diku n\u00eb nj\u00eb rrugic\u00eb pran\u00eb “Parkut t\u00eb Xha Tomit”, si quhej asikohe, ku ajo u detyrua t\u00eb nd\u00ebrtonte me shpejt\u00ebsi nj\u00eb kish\u00eb tjet\u00ebr, e cila do t\u00eb ishte shum\u00eb jet\u00ebshkurt\u00ebr, 1964-1967, kur nga kish\u00eb do t\u00eb kthehej n\u00eb palest\u00ebr t\u00eb klubit “17 n\u00ebntori”.<\/p>\n
Kur isha i vog\u00ebl, m\u00ebma m\u00eb merrte p\u00ebr dore kur vente te “t\u00eb vet\u00ebt”. K\u00ebta “t\u00eb vet\u00ebt” ishin nj\u00eb rreth i madh farefisnie, krushqie dhe t\u00eb af\u00ebrmish, me t\u00eb cil\u00ebt asokohe as e sakt\u00ebsoja dot mir\u00eb se \u00e7far\u00eb b\u00ebnin. Por ata jan\u00eb regjistruar n\u00eb kujtes\u00ebn time me t\u00eb dh\u00ebna k\u00ebrsh\u00ebrore. T\u00eb dh\u00ebnat z\u00ebn\u00eb fill me doket e pritjes dhe p\u00ebrcjelljes, p\u00ebr shembull n\u00eb dit\u00ebt “e emrit”, kur mund t\u00eb hanin gliko sa t\u00eb veleshin. Mandej, e kremtja e t\u00eb kremteve, Krishtlindjet, kur ne f\u00ebmij\u00ebt venim sht\u00ebpi m\u00eb sht\u00ebpi p\u00ebr urim dhe na qerasnin me kule\u00e7\u00eb dhe g\u00ebshtenja. Po Pashk\u00ebt e M\u00ebdha, kur ndeshnim vez\u00ebt e kuqe nj\u00ebri me tjetrin e kudo q\u00eb t\u00eb veje p\u00ebr vizit\u00eb gjeje pilaf me mish? Po dasmat? Ende sot nuk di ta shpjegoj se p\u00ebrse kurorat shepsh viheshin n\u00ebp\u00ebr sht\u00ebpi. Deri te “t\u00eb shtunat e t\u00eb vdekurve”, n\u00eb varrezat, ku na jepnin n\u00eb duar grur\u00ebt e zier me sheqer sip\u00ebr. “T\u00eb vet\u00ebt” e m\u00ebm\u00ebs kishin edhe emra q\u00eb mua m\u00eb b\u00ebnin p\u00ebrshtypje t\u00eb ve\u00e7ant\u00eb: Gjika, Gjoka, Fani, Klimi, Kovi, Leka, Lipi, Margariti, Miha, Mitri, Nasho, Ndini, Ndreka, Pava, Sandri, Sandri, Todi, Toma, Tuni, Vlashi, Zaku etj., por sidomos bukur m\u00eb ting\u00ebllonin emrat e femrave: Dora, Eglantina q\u00eb ishte vajza e daj\u00ebs e sime \u00ebme, Elena emri i m\u00ebm\u00ebs vet\u00eb, Margalina emri i gjyshes, Kasja (Kasjania), Kostanca q\u00eb ishte nj\u00eb kush\u00ebrira ime shum\u00eb e bukur me flok\u00eb t\u00eb verdh\u00eb, Kostandina, Ksena, Mellania, Ollga si\u00e7 quhej tezja e vdekur q\u00eb i binte violin\u00ebs, Serafina etj.<\/p>\n
“T\u00eb vet\u00ebt” e m\u00ebm\u00ebs ndodheshin m\u00eb t\u00eb shumt\u00ebt n\u00eb dy gjysma kuarteri t\u00eb qendr\u00ebs s\u00eb Tiran\u00ebs, n\u00eb t\u00eb dy krah\u00ebt e fillimit t\u00eb sh\u00ebtitores s\u00eb madhe n\u00eb t\u00eb cil\u00ebn ngrihen sot hoteli “Tirana International” dhe Muzeu Komb\u00ebtar. (Grupe familjesh t\u00eb k\u00ebsaj bashk\u00ebsie kishte edhe “te Pisha”, d.m.th., pran\u00eb ish-Mapos, “te Shallvaret” etj.). T\u00eb dyja an\u00ebt e sh\u00ebtitores s\u00eb madhe, deri tek “Qendra Veve” e sotme nga nj\u00ebra an\u00eb dhe Teatri i Estrad\u00ebs nga tjetra, ishin e shumta e sht\u00ebpive t\u00eb tyre. Si e kuptova nd\u00ebrsa rritesha, katet p\u00ebrdhese t\u00eb nd\u00ebrtesave t\u00eb k\u00ebsaj sh\u00ebtitoreje deri n\u00eb mbarim t\u00eb Luft\u00ebs kishin qen\u00eb magaze dhe tregtore, nd\u00ebrsa katet e sip\u00ebrme banesa, si ato t\u00eb nj\u00eb lagjeje borgjeze t\u00eb mir\u00ebfillt\u00eb tregtare. M\u00eb von\u00eb magazet dhe tregtoret qen\u00eb “sekuestruar” dhe nuk u p\u00ebrkisnin m\u00eb t\u00eb zot\u00ebve. Por dyer t\u00eb mo\u00e7me, q\u00eb thuajse nuk binin n\u00eb sy, hapeshin nga katet p\u00ebrdhese t\u00eb sh\u00ebtitores p\u00ebr t\u00eb dep\u00ebrtuar mbrapa, n\u00eb t\u00eb dyja gjysm\u00ebkuarteret gjith\u00eb rrugica-rrugica. Me ndihm\u00ebn e njoh\u00ebsve t\u00eb mir\u00eb t\u00eb bashk\u00ebsis\u00eb n\u00eb fjal\u00eb (Mara, Beduli, Hobdari), jam tani n\u00eb gjendje t\u00eb rind\u00ebrtoj se prej kish\u00ebs s\u00eb Vangjelizmojt deri tek ish-kinema “17 n\u00ebntori” dhe deri pran\u00eb ish-Mapos s\u00eb madhe banonin disa familje Korra, q\u00eb ishte fisi i gjyshes, si dhe familjet Terca, Janku, Hobdari, Leka, Buneci, Kona, Nishku, Shaka, Rusi, mandej familjet Dhora, Andoni, Golgota, Bidoshi, Heba, Murra, Papaklimi, Myzeqari, Nica, Vu\u00e7ani etj. Nga krahu tjet\u00ebr i sh\u00ebtitores, atje ku sot \u00ebsht\u00eb nd\u00ebrtuar Muzeu Komb\u00ebtar, ndodhej gjysma tjet\u00ebr e kuartetit t\u00eb tyre, q\u00eb mb\u00ebrrinte deri tek ish-Teatri i Estrad\u00ebs dhe n\u00ebp\u00ebr t\u00eb cilin kalohej nga nj\u00eb rrugic\u00eb q\u00eb niste mbrapa ish-Komitetit Ekzekutiv dhe delte n\u00eb krahun e Estrad\u00ebs tek ish-Kafe Tirana. Aty banonin pjes\u00eb t\u00eb tjera t\u00eb bashk\u00ebsis\u00eb: familjet Prosi, Koja, Shundi, p\u00ebrs\u00ebri Terca, familjet Pano, Shkurti, Kafexhiu, Musha, \u00c7omo etj. T\u00eb dyja gjysmat p\u00ebrb\u00ebnin nj\u00eb kuarter tipik t\u00eb modelit t\u00eb qyteteve t\u00eb m\u00ebdha orientale, ku vendosen n\u00eb kuartete t\u00eb tilla, ve\u00e7 e ve\u00e7 t\u00eb krishter\u00ebt, mysliman\u00ebt, hebrenjt\u00eb, armen\u00ebt. Ishte nj\u00eb model q\u00eb, padyshim, nuk do t’u q\u00ebndronte (as kishte pse t’u q\u00ebndronte) l\u00ebvizjeve demografike, rregullimeve urbanistike t\u00eb qytetit, shnd\u00ebrrimeve t\u00eb m\u00ebdha qytet\u00ebrimore.<\/p>\n
Ngjarje t\u00eb ve\u00e7anta p\u00ebr f\u00ebmij\u00ebrin\u00eb e at\u00ebhershme ishin kremtet kur, p\u00ebr dore t\u00eb m\u00ebm\u00ebs, venim n\u00eb kish\u00eb. Ishte kisha e madhe, q\u00eb sapo e p\u00ebrshkrova. N\u00eb vajz\u00ebri t\u00eb saj m\u00ebma kishte k\u00ebnduar n\u00eb korin e kish\u00ebs, por ajo kishte ndjekur edhe m\u00ebsimet p\u00ebr k\u00ebng\u00eb, dhe ndoshta edhe p\u00ebr k\u00ebt\u00eb arsye “kisha” shnd\u00ebrrohej p\u00ebr mua f\u00ebmij\u00eb n\u00eb nj\u00eb ngjarje t\u00eb dyfisht\u00eb. Ngjarjet “me kisha” lidheshin, at\u00ebher\u00eb, me k\u00ebnaq\u00ebsin\u00eb e muzik\u00ebs bizantine mes er\u00ebmimit maramend\u00ebs t\u00eb temjanit, me k\u00ebng\u00ebn “O Zot, thirra”, me Himnin Akathist apo me “Mesh\u00ebn e Sh\u00ebn Joan Gojartit” me tre z\u00ebra. (Vet\u00ebm tani q\u00eb jam rritur e kam marr\u00eb vesh q\u00eb at\u00eb mesh\u00eb e pask\u00ebsh harmonizuar p\u00ebr kor mikst n\u00eb variant modern Kostandin Trako, sikurse kishte harmonizuar edhe “Tet\u00eb tingujt”; n\u00eb f\u00ebmij\u00ebri librat me tituj t\u00eb habitsh\u00ebm, si Engolpioni orthodhoks apo Himnorja me pjes\u00eb muzikore t\u00eb zgjedhura prej Nolit, nuk i merrja vesh. Ngjarjet “me kish\u00eb” visheshin edhe me nj\u00eb lloj “sekreti”: si un\u00eb, si ime mot\u00ebr m\u00eb e madhe, porositeshim \u00e7do her\u00eb prej m\u00ebm\u00ebs q\u00eb t\u00eb mos tregonim n\u00eb sht\u00ebpi q\u00eb kishim qen\u00eb n\u00eb kish\u00eb. Babai ishte ateist n\u00eb bindje, madje nd\u00ebr themeluesit e ateizmit shqiptar (S\u00ebmundja fetare, 1935). \u00c7’\u00ebsht\u00eb e v\u00ebrteta, kur jam rritur m\u00eb ka ardhur p\u00ebr t\u00eb qeshur me at\u00eb far\u00eb “sekreti”, mbasi e kam kuptuar q\u00eb babai me siguri e dinte se ku na shpinte m\u00ebma ne f\u00ebmij\u00ebve dit\u00ebve t\u00eb diela dhe kremteve, por toleronte. Ai p\u00ebrpiqej q\u00eb laicizmin, ose qoft\u00eb edhe ateizmin, t\u00eb na e formonte si bindje, jo si detyrim. Tregonte gj\u00ebra mjaft interesante, fjala vjen, nga takimet dhe bisedat e tij t\u00eb koh\u00ebs s\u00eb gazetaris\u00eb me figura si Kristofor Kisi, Visarion Xhuvani, Agathangjel \u00c7am\u00e7e, sidomos me Irine Banushin.<\/p>\n
Po nga f\u00ebmij\u00ebria vijn\u00eb edhe kujtimet e shk\u00ebmbimeve t\u00eb nd\u00ebrsjellta t\u00eb vizitave me “t\u00eb tjer\u00ebt”, si p\u00ebr Krishtlindje, ashtu p\u00ebr Bajrame, kur ne ftonim shok\u00ebt n\u00eb kremtet tona dhe ata na ftonin n\u00eb t\u00eb tyret; dhe kjo ishte gj\u00ebja m\u00eb normale n\u00eb bot\u00eb. Kur shfletoj sot historin\u00eb e dy bashk\u00ebsive kryesore fetare t\u00eb Tiran\u00ebs, asaj myslimane dhe asaj t\u00eb krishtere orthodhokse, v\u00ebrej se n\u00eb bashk\u00ebjetes\u00ebn e tyre t\u00eb gjat\u00eb, sa u p\u00ebrket “incidenteve fetare” kjo histori regjistron… Sa, do t\u00eb thoni ju? Vet\u00ebm dy incidente t\u00eb tilla n\u00eb dy shekuj e ca bashk\u00ebjetese. Shif\u00ebr e pranueshme sikur edhe p\u00ebr incidentet brendap\u00ebrbrenda nj\u00eb bashk\u00ebsie t\u00eb vetme, apo jo?<\/p>\n
Ka t\u00eb ngjar\u00eb q\u00eb edhe te k\u00ebto kujtime t\u00eb m\u00eb z\u00ebr\u00eb fill \u00e7meritja prej “analist\u00ebve” q\u00eb jan\u00eb nxituar t\u00eb na d\u00ebftojn\u00eb ose q\u00eb 1) tempujt e kultit nuk u ngritk\u00ebshin n\u00eb qendra t\u00eb qyteteve, por n\u00ebp\u00ebr periferira, ose q\u00eb 2) kisha “e orthodhoks\u00ebve” nuk pask\u00ebsh qen\u00eb ve\u00e7se nj\u00eb nd\u00ebr “kishat e vogla” q\u00eb pask\u00ebshin “humbur” gjat\u00eb “rikonstruksionif” t\u00eb qendr\u00ebs s\u00eb Tiran\u00ebs, ose q\u00eb 3) mjaft m\u00eb t\u00eb r\u00ebnd\u00ebsishme se tempujt e kultit na qenk\u00ebshin “lulishtet” dhe posa\u00e7\u00ebrisht ajo lulishtja-shurrishtja mbrapa Ministris\u00eb s\u00eb Mbrojtjes, q\u00eb po na e paraqesin sot si Kopsht t\u00eb Luksemburgut apo t\u00eb Tyil\u00ebrive.<\/p>\n
Rr\u00ebnimi i kish\u00ebs s\u00eb Vangjelizmojt, ashtu si u krye, ishte akt dhune ndaj qytetar\u00ebve t\u00eb Tiran\u00ebs n\u00eb p\u00ebrgjith\u00ebsi, por n\u00eb m\u00ebnyr\u00eb t\u00eb ve\u00e7ant\u00eb ishte akt fyerjeje ndaj bashk\u00ebsis\u00eb orthodhokse t\u00eb kryeqytetit. Ishte nga ato akte p\u00ebr t\u00eb cilat askush n\u00eb shtetin shqiptar t\u00eb mbas ’90-s nuk mban p\u00ebrgjegj\u00ebsi dhe, rrjedhimisht, as q\u00eb do t\u00eb k\u00ebrkoj\u00eb ndonj\u00ebher\u00eb ndjes\u00eb. Por, nga kjo p\u00ebrgjegj\u00ebsi e munguar dhe ndjes\u00eb e st\u00ebrmunguar te ngritja e nj\u00eb fushate “kund\u00ebr” nd\u00ebrtimit t\u00eb nj\u00eb kishe orthodhokse n\u00eb qend\u00ebr ose pran\u00eb qendr\u00ebs s\u00eb Tiran\u00ebs, ka nj\u00eb kap\u00ebrcim rokambolesk. Kam bindjen q\u00eb \u00ebsht\u00eb kap\u00ebrcim rokambolesk jo vet\u00ebm p\u00ebr ata q\u00eb jan\u00eb lindur dhe rritur n\u00eb k\u00ebt\u00eb qytet dhe q\u00eb e lidhin me t\u00eb histori familjare disashekullore, por edhe qytetarin m\u00eb t\u00eb ri t\u00eb vendosur n\u00eb Tiran\u00eb. \u00c7far\u00eb e keqeje shihet n\u00eb faktin q\u00eb, po diku pran\u00eb qendr\u00ebs s\u00eb Tiran\u00ebs, aty ku ia rr\u00ebnuan dikur kish\u00ebn e madhe dhe t\u00eb bukur, bashk\u00ebsia orthodhokse e qytetit t\u00eb nd\u00ebrtoj\u00eb kish\u00ebn q\u00eb i duhet? M\u00eb vjen v\u00ebshtir\u00eb madje t\u00eb p\u00ebrdor n\u00eb k\u00ebt\u00eb mes termin “kompesim”, mbasi p\u00ebr \u00e7\u00ebshtjen e ngritjes s\u00eb tempullit t\u00eb kultit “kompesimi” ngjan term i pist\u00eb. Nuk b\u00ebhet fjal\u00eb as p\u00ebr t\u00eb rind\u00ebrtuar ndonj\u00eb “monument kulture”, i cili do t\u00eb duhej t\u00eb respektonte p\u00ebrmasat, stilin dhe, m\u00eb n\u00eb fund, edhe vendin e m\u00ebparsh\u00ebm. B\u00ebhet fjal\u00eb p\u00ebr ngritjen e nj\u00eb tempulli funksional, n\u00eb t\u00eb cilin bashk\u00ebsia t\u00eb mblidhet p\u00ebr t\u00eb kremtuar t\u00eb kremtet e veta: Krishtlindjet, Pashk\u00ebt e M\u00ebdha dhe t\u00eb Voglat, Rr\u00ebshaj\u00ebt, t\u00eb Diel\u00ebn e Dafinave. T\u00eb mblidhet p\u00ebr t\u00eb pag\u00ebzuar f\u00ebmij\u00ebt kur i linden, p\u00ebr t’u festuar atyre dit\u00ebt e emrit, p\u00ebr t’u sht\u00ebn\u00eb kuror\u00eb kur t\u00eb rriten, p\u00ebr t’u b\u00ebr\u00eb sh\u00ebrbesat t\u00eb vdekurve t\u00eb vet para se t’i p\u00ebrcjell\u00eb me “t\u00eb shum\u00ebt”, p\u00ebr t\u00eb p\u00ebrkujtuar mandej t\u00eb vdekurit e dashur, s\u00ebrisht p\u00ebr t\u00eb pag\u00ebzuar t\u00eb sapolindurit, dhe k\u00ebshtu ciklikisht, sikund\u00ebr ka vepruar prej gati dy mij\u00eb vjet\u00ebsh. T\u00eb mos b\u00ebhet kinse harrohet q\u00eb tempujt e kultit nuk do t\u00eb reduktohen n\u00eb “monumente kulture” t\u00eb thjeshta p\u00ebr sa koh\u00eb vet\u00eb fet\u00eb nuk do t\u00eb jen\u00eb “monumente kulture”, por realitete t\u00eb gjalla dhe ingrediente t\u00eb jet\u00ebs s\u00eb p\u00ebrditshme t\u00eb nj\u00eb shoq\u00ebrie.<\/p>\n
Q\u00eb n\u00eb Tiran\u00eb na pask\u00ebsh tanim\u00eb shum\u00eb ateist\u00eb? Por, m\u00eb falni p\u00ebr shprehjen, kujt iu prish puna? Tirana si qytet n\u00eb rritje t\u00eb vrullshme prej 100 vjet\u00ebsh ka edhe gjithnj\u00eb m\u00eb shum\u00eb besimtar\u00eb, t\u00eb cil\u00ebt u shtohen si bashk\u00ebsis\u00eb myslimane, ashtu edhe asaj t\u00eb krishtere. Bashk\u00ebsia orthodhokse e Tiran\u00ebs e kishte kish\u00ebn e vet t\u00eb madhe q\u00eb, si d\u00ebftova, konkuronte me kishat orthodhokse metropolitane t\u00eb Kor\u00e7\u00ebs dhe Durr\u00ebsit, qysh prej shekujve XVIII-XIX, kur Tirana nuk qe ve\u00e7se nj\u00eb qytet modest dhe bashk\u00ebsia orthodhokse n\u00eb t\u00eb vet\u00ebm 1\/10 e k\u00ebsaj t\u00eb sotmes. Sa p\u00ebr kureshtje profesionale konsulli Gustav von Hahn n\u00eb mes t\u00eb shek. XIX e p\u00ebrshkruante bashk\u00ebsin\u00eb n\u00eb fjal\u00eb prej 100 sht\u00ebpish; Metropoliti Visarion n\u00eb nj\u00eb raport t\u00eb viteve 1872-1873 regjistronte prej saj 110 familje; me “nj\u00ebqind e ca sht\u00ebpi” e jepte k\u00ebt\u00eb bashk\u00ebsi edhe Hafiz Ibrahim Dalliu kur fliste p\u00ebr shpalljen e Hyrietit, d.m.th. vitin 1908; n\u00eb studimin e nj\u00eb inspektori t\u00eb huaj p\u00ebr arsimin, botuar m\u00eb 1912, bashk\u00ebsia num\u00ebrohej me 150 familje; n\u00eb nj\u00eb vep\u00ebr t\u00eb vitit 1919, pra pa u b\u00ebr\u00eb ende Tirana kryeqytet, Jorga e p\u00ebrshkruante at\u00eb me “200 familje”; shifrat p\u00ebrkojn\u00eb pak a shum\u00eb me “fletoret historike” t\u00eb Kost\u00eb Mar\u00ebs, i cili pati regjistruar nj\u00eb p\u00ebr nj\u00eb t\u00eb 163 familjet e bashk\u00ebsis\u00eb n\u00eb dy dhjet\u00ebvje\u00e7ar\u00ebt e par\u00eb t\u00eb shek. XX. Mund pra t\u00eb p\u00ebrllogaritet leht\u00ebsisht, me formulat e koeficientit t\u00eb shtimit natyror t\u00eb popullsis\u00eb dhe t\u00eb rritjes demografike, edhe madhimi i k\u00ebsaj bashk\u00ebsie sidomos mbas b\u00ebrjes s\u00eb Tiran\u00ebs kryeqytet, gjat\u00eb dhe mbas Luft\u00ebs II Bot\u00ebrore, n\u00eb vitet ’90 etj.<\/p>\n
Edhe di\u00e7ka: t\u00eb mos pandehet gabimisht, nga sa tregova, se an\u00ebtar\u00ebt e k\u00ebsaj bashk\u00ebsie nuk pask\u00ebshin b\u00ebr\u00eb tjet\u00ebr ve\u00e7se i qenk\u00ebshin lutur Zotit duke meshuar dit\u00eb e nat\u00eb. N\u00eb historin\u00eb e qytetit ton\u00eb ata kan\u00eb p\u00ebrb\u00ebr\u00eb nj\u00eb shtres\u00eb t\u00eb dalluar zejtar\u00ebsh, tregtar\u00ebsh, si dhe intelektual\u00ebsh, t\u00eb cil\u00ebt kan\u00eb sh\u00ebnuar n\u00eb k\u00ebt\u00eb histori faqe nderi me pun\u00ebn dhe veprimtarin\u00eb e tyre. N\u00ebse jan\u00eb shquar p\u00ebr shkoll\u00ebdashjen dhe artdashjen e tyre, ata nuk kan\u00eb munguar t\u00eb kontribuojn\u00eb n\u00eb l\u00ebvizjen komb\u00ebtare, n\u00eb luft\u00ebn p\u00ebr pavar\u00ebsi, n\u00eb luft\u00ebn antifashiste etj. K\u00ebto nuk jan\u00eb thjesht fakte t\u00eb shkruara dikur diku n\u00ebp\u00ebr do libra. Jan\u00eb edhe k\u00ebto realitete t\u00eb gjalla. Sikund\u00ebr m\u00ebma m\u00eb tregonte p\u00ebr p\u00ebrfshirjen e gjyshit t\u00eb saj (Petro Korr\u00ebs) n\u00eb l\u00ebvizjen komb\u00ebtare shqiptare, edhe un\u00eb ngulmoj t’i tregoj f\u00ebmij\u00ebs tim p\u00ebr dy dajat e mi, d\u00ebshmor\u00ebt Krist dhe Kostandin Merna, sa her\u00eb q\u00ebllon t\u00eb kalojm\u00eb n\u00eb nj\u00eb nga interseksionet e Rrug\u00ebs s\u00eb Durr\u00ebsit, n\u00eb rrug\u00ebn e vog\u00ebl q\u00eb mban emrat e tyre n\u00eb k\u00ebt\u00eb qytet.<\/p>\n
Ja se p\u00ebrse ata q\u00eb jan\u00eb ngutur t\u00eb shkruajn\u00eb “kund\u00ebr” nd\u00ebrtimit t\u00eb nj\u00eb kishe t\u00eb re orthodhokse nuk ta mbushin mendjen as me “argumentet” e tyre kulturhistorike, as me ato religjioze, aq m\u00eb pak me ato ekologjike, le m\u00eb me argumentin prej t\u00eb gjith\u00ebdijshmi se “kisha q\u00eb kan\u00eb, u mjafton”. Sa p\u00ebr thirrjet l\u00ebshuar qytetar\u00ebve t\u00eb Tiran\u00ebs nga ndonj\u00ebri prej tyre p\u00ebr “revolta” ose “protesta”, do t\u00eb doja t\u00eb b\u00ebhej nj\u00eb prov\u00eb p\u00ebr “asi gj\u00ebrash”. Them t\u00eb b\u00ebhej nj\u00eb prov\u00eb, ngase jam i sigurt q\u00eb sensi i mrekulluesh\u00ebm qytetar i banor\u00ebve t\u00eb vjet\u00ebr dhe t\u00eb rinj t\u00eb Tiran\u00ebs, s\u00eb paku sa i p\u00ebrket respektimit t\u00eb s\u00eb drejt\u00ebs p\u00ebr t\u00eb besuar n\u00eb Zot dhe p\u00ebr t’iu falur Zotit, ai sens pra do t’u jepte organizator\u00ebve t\u00eb “revoltave” apo “protestave” nj\u00eb p\u00ebrgjigje p\u00ebr t’u mbajtur mend.<\/p>\n
Ay shkrim u botua nga gazetat “Shekulli” dhe “55”<\/p>\n","protected":false},"excerpt":{"rendered":"
Ese e gjat\u00eb e Aurel Plasarit n\u00eb mb\u00ebshtetje t\u00eb nd\u00ebrtimit t\u00eb Katedrales Orthodhokse n\u00eb qend\u00ebr t\u00eb Tiran\u00ebs. Trajton historin\u00eb dyqindecavje\u00e7are t\u00eb bashk\u00ebsis\u00eb orthodhokse t\u00eb Tiran\u00ebs, nd\u00ebrtimin e Kish\u00ebs s\u00eb Sh\u00ebn Prokopit dhe pastaj t\u00eb Vangjelizmojt (1874), rr\u00ebnimin e saj n\u00eb fillim t\u00eb viteve ’60 p\u00ebr nd\u00ebrtimin e “15-kat\u00ebshit”, si dhe argumentet pro nd\u00ebrtimit t\u00eb kish\u00ebs s\u00eb re. P\u00ebrfshin kujtime familjare t\u00eb autorit.<\/p>\n","protected":false},"template":"","meta":{"_acf_changed":false,"inline_featured_image":false,"nentitulli":"","numri":"3 (123)","viti":"2003","muaji":"Mars","muaji_numer":"3","dita":"","faqet":"[6, 7, 8]","fjale_kyce":"[\"Aurel Plasari\", \"Kisha e Vangjelizmojt\", \"Katedralja\", \"Tirana\", \"nd\u00ebrtimi i kish\u00ebs\", \"Sh\u00ebn Prokopi\", \"bashk\u00ebsia orthodhokse\", \"Ibrahim bej Bargjini\", \"Mehmet Shehu\", \"rr\u00ebnimi i kish\u00ebs\"]","permbledhje":"Ese e gjat\u00eb e Aurel Plasarit n\u00eb mb\u00ebshtetje t\u00eb nd\u00ebrtimit t\u00eb Katedrales Orthodhokse n\u00eb qend\u00ebr t\u00eb Tiran\u00ebs. Trajton historin\u00eb dyqindecavje\u00e7are t\u00eb bashk\u00ebsis\u00eb orthodhokse t\u00eb Tiran\u00ebs, nd\u00ebrtimin e Kish\u00ebs s\u00eb Sh\u00ebn Prokopit dhe pastaj t\u00eb Vangjelizmojt (1874), rr\u00ebnimin e saj n\u00eb fillim t\u00eb viteve '60 p\u00ebr nd\u00ebrtimin e \"15-kat\u00ebshit\", si dhe argumentet pro nd\u00ebrtimit t\u00eb kish\u00ebs s\u00eb re. P\u00ebrfshin kujtime familjare t\u00eb autorit.","autori":"Aurel Plasari","kategoria":"Ese\/Histori","kryeredaktor":"Thoma Dhima"},"ngjallja_kategoria":[10970],"ngjallja_autori":[10971],"ngjallja_viti":[10935],"ngjallja_kryeredaktor":[9473],"class_list":["post-86132","ngjallja_article","type-ngjallja_article","status-publish","hentry","ngjallja_kategoria-ese-histori","ngjallja_autori-aurel-plasari","ngjallja_viti-10935","ngjallja_kryeredaktor-thoma-dhima"],"acf":[],"yoast_head":"\n