Objektivizimi i Trash\u00ebgimis\u00eb:
\nP\u00ebrpar\u00ebsi, Mbar\u00ebsi dhe Prap\u00ebsi Kulturore<\/p>\n
Nga Dr. Konstantinos Giakoumis<\/p>\n
Lajmi i g\u00ebzuar p\u00ebr zbulimin dhe sekuestrimin nga policia e disa qindra veprash arti t\u00eb vjedhura d\u00ebshmon, edhe nj\u00eb her\u00eb, d\u00ebmin q\u00eb ka shkak- tuar objektivizimi i trash\u00ebgimis\u00eb kulturore. Si \u201cobjektivizim\u201d i vepra- ve t\u00eb artit p\u00ebrkufizohet shk\u00ebputja e dhunshme e tyre nga subjektet q\u00eb i krijuan dhe i ruajt\u00ebn si pjes\u00eb t\u00eb jet\u00ebs dhe si shfaqje t\u00eb identitetit t\u00eb tyre. K\u00ebshtu ndodhi kur shteti ko- munist shtet\u00ebzoi veprat e artit dhe i cil\u00ebsoi si monumente kulture, duke i v\u00ebn\u00eb n\u00ebn mbrojtjen e shtetit si objekte. Monumentet dhe veprat e artit jan\u00eb pjes\u00eb organike dhe inte- grale, pra pjes\u00eb e subjektit t\u00eb ba- shk\u00ebsive q\u00eb i krijojn\u00eb dhe i ruajn\u00eb. Krijuesit e tyre konsiderohen thjesht si \u201cduart\u201d e bashk\u00ebsis\u00eb q\u00eb i krijon, gj\u00eb q\u00eb e d\u00ebshmon m\u00eb s\u00eb miri formula tipike me t\u00eb cil\u00ebn fillon n\u00ebn- shkrimi i autor\u00ebve t\u00eb disa prej iko- nave t\u00eb sekuestruara (dhe jo ve- t\u00ebm): \u201cp\u00ebrmes dor\u00ebs s\u00eb…\u201d. Si\u00e7 do t\u00eb tregohet m\u00eb posht\u00eb, p\u00ebrmes nj\u00eb shembulli konkret, veprat e artit t\u00eb cilat nuk jan\u00eb shk\u00ebputur nga ambienti organik i tyre mbrohen nga komuniteti si pjes\u00eb e subjektit t\u00eb tij, pra ashtu si\u00e7 komuniteti mbron ve- ten. P\u00ebrkundrazi, shk\u00ebputja e tra- sh\u00ebgimis\u00eb kulturore nga ambienti i saj jet\u00ebsor dhe organik dhe objektivizimi i saj, nuk e garanton sigurin\u00eb e trash\u00ebgimis\u00eb. Objektivizimi e kthen trash\u00ebgimin\u00eb kulturore n\u00eb \u201cobjekte arti\u201d. Dhe objektet me shum\u00eb v\u00eb- shtir\u00ebsi arrijn\u00eb t\u00eb lidhen me subjek- tin e nj\u00eb bashk\u00ebsie t\u00eb re, nd\u00ebrsa m\u00eb s\u00eb shumti tregtohen, shiten dhe blihen. Th\u00ebn\u00eb me fjal\u00eb t\u00eb thjeshta: \u201cDo q\u00eb t\u00eb mbrosh nj\u00eb objekt arti? Integroje organikisht n\u00eb jet\u00ebn e nj\u00eb bashk\u00ebsie, b\u00ebje pjes\u00eb t\u00eb subjektit t\u00eb saj\u201d. Ky koncept teorik i raportit t\u00eb komunitetit me artin, si pjes\u00eb e su- bjektit apo si objekt, mund t\u00eb thje- shtohet m\u00eb tep\u00ebr duke i shtruar vetes disa pyetje: Cila sht\u00ebpi na dhemb m\u00eb shum\u00eb, ajo ku jemi lindur dhe jemi rritur, apo ajo me qira? Cilin lek e kursejm\u00eb m\u00eb tep\u00ebr, lekun e nxjerr\u00eb me djers\u00eb, apo lekun e<\/p>\n
gjetur n\u00eb rrug\u00eb? P\u00ebr cil\u00ebn mace kujdesemi m\u00eb shum\u00eb, at\u00eb sht\u00ebpia- ken apo tjetr\u00ebn, at\u00eb t\u00eb rrug\u00ebs? N\u00eb cilin shtrat flem\u00eb m\u00eb mir\u00eb, n\u00eb at\u00eb t\u00eb sht\u00ebpis\u00eb, apo n\u00eb at\u00eb t\u00eb hotelit? Pra, trash\u00ebgimia si pjes\u00eb e subjektit t\u00eb nj\u00eb bashk\u00ebsie \u00ebsht\u00eb sht\u00ebpia ku je rritur, leku i djers\u00ebs, macja apo shtrati i sht\u00ebpis\u00eb, nd\u00ebrsa kur b\u00ebhet objekt, k\u00ebto mund t\u00eb kthehen n\u00eb \u201csht\u00ebpi me qira\u201d, \u201clek i gjetur n\u00eb rrug\u00eb\u201d, \u201cmace e rrug\u00ebs\u201d ose \u201cshtrat hoteli\u201d.<\/p>\n
Raportin midis komunitetit dhe artit, si pjes\u00eb e subjektit t\u00eb komuni- tetit apo si objekt, dhe implikimet q\u00eb ky raport mbart p\u00ebr sigurin\u00eb e trash\u00ebgimis\u00eb kulturore do ta para- qes p\u00ebrmes kat\u00ebr ngjarjeve historike. S\u00eb pari, m\u00ebnyra e shp\u00ebtimit dhe e ruajtjes s\u00eb thesarit t\u00eb manastirit t\u00eb Sh\u00ebn Kollit t\u00eb Perondis\u00eb. S\u00eb dyti, degradimi i trash\u00ebgimis\u00eb kulturore kur kjo shk\u00ebputet nga subjekti i vet, duke marr\u00eb si shembull rastin e kish\u00ebs s\u00eb Sh\u00ebn Triadh\u00ebs n\u00eb Lavdar. S\u00eb treti, ruajtja e trash\u00ebgimis\u00eb kul- turore kur ajo rilidhet me subjektin e nj\u00eb bashk\u00ebsie, si p.sh., rasti i nis-<\/p>\n
m\u00ebs s\u00eb nd\u00ebrmarr\u00eb nga Mitropolia e Kor\u00e7\u00ebs p\u00ebr konsolidimin shp\u00ebtim- tar t\u00eb k\u00ebsaj kishe. S\u00eb kat\u00ebrti, dhi- mbja dhe reagimet q\u00eb shk\u00ebputje t\u00eb reja t\u00eb nj\u00eb vepre arti nga bashk\u00ebsia e vet i shkaktojn\u00eb k\u00ebsaj bashk\u00ebsie, me pik\u00ebnisje ngjarjet e ver\u00ebs n\u00eb ki- sh\u00ebn e Sh\u00ebn Maris\u00eb s\u00eb Pazarit n\u00eb P\u00ebrmet. Gjat\u00eb trajtimit t\u00eb k\u00ebtyre ngjar- jeve do t\u00eb dal\u00eb n\u00eb pah edhe roli i eli- tave n\u00eb vendosjen e p\u00ebrpar\u00ebsive po- litike t\u00eb lidhura me k\u00ebt\u00eb trash\u00ebgimi dhe, si rrjedhoj\u00eb, n\u00eb nj\u00eb s\u00ebr\u00eb mba- r\u00ebsish ose prap\u00ebsish kulturore.<\/p>\n
Ishte 8 n\u00ebntori i vitit 1399 kur prifti-murg (hieromonaku) Danieli, igumen i manastirit t\u00eb Sh\u00ebn Kollit n\u00eb Perondi, Berat, shkruante se, \u201cprej frik\u00ebs s\u00eb turqve\u201d, po largohej nga manastiri, [fig. 1] duke marr\u00eb me vete t\u00eb gjith\u00eb kodik\u00ebt e vjet\u00ebr dhe sendet e tjera kishtare me vler\u00eb q\u00eb ruheshin n\u00eb manastir. Sh\u00ebnimi- kronik, gjithashtu p\u00ebrmban inventarin e sendeve q\u00eb igumeni mori me vete, si edhe mallkime parandalu- ese p\u00ebr k\u00ebdo qoft\u00eb q\u00eb do t\u00eb p\u00ebrve- t\u00ebsonte ndonj\u00ebr\u00ebn prej tyre. K\u00ebto sende igumeni Daniel i nxori s\u00eb<\/p>\n
bashku me \u201czotin e tij\u201d Teodorin III Muzak\u00ebn, p\u00ebr t\u2019i vendosur n\u00eb nj\u00eb vend m\u00eb t\u00eb sigurt, n\u00eb qilarin e vet\u00eb Muzak\u00ebs q\u00eb ruhej nga roja i tij, Theotoqi. Nd\u00ebr k\u00ebto objekte, sh\u00eb- nimi p\u00ebrmend edhe \u201cperdet prej m\u00ebndafshi t\u00eb port\u00ebs, q\u00eb ishin dhuruar nga Balsha\u201d, vep\u00ebr q\u00eb prej kohe \u00ebsht\u00eb identifikuar me Epitafin e Gllavenic\u00ebs (1373) [fig. 2], si edhe disa letra perandorake (kriso- bula). Kronika e sh\u00ebnimit ruhet sot n\u00eb kodikun me num\u00ebr klasifikimi \u201cAdditional 37007\u201d t\u00eb Bibliotek\u00ebs Britanike n\u00eb Lond\u00ebr. Vlera e k\u00ebsaj ngjarjeje n\u00eb \u00e7\u00ebshtjen n\u00eb diskutim \u00ebsht\u00eb raporti i igumenit Daniel me k\u00ebto sende. Duke u larguar nga manastiri, ai nuk u kujdes t\u00eb shp\u00eb- tonte vet\u00ebm veten e tij, por, siku- nd\u00ebr n\u00ebnkuptohet qart\u00eb, ai u shqe- t\u00ebsua edhe p\u00ebr sigurin\u00eb e trash\u00eb- gimis\u00eb kulturore t\u00eb manastirit si pjes\u00eb e subjektit t\u00eb bashk\u00ebsis\u00eb s\u00eb cil\u00ebs i printe igumeni Daniel.<\/p>\n
Edhe pse as Berati, as manastiri i Sh\u00ebn Kollit n\u00eb Perondi nuk u shkat\u00ebrruan kur p\u00ebrfundoi pushtimi (vijon n\u00eb faqen 10)<\/p>\n
(vijon nga faqja 9)
\nosman (1417), rrethanat historike
\ne justifikonin pasigurin\u00eb e Danielit
\nn\u00eb vitin 1399. Qyshprej vitit 1380
\ndhe, m\u00eb pas, m\u00eb 1382 dhe 1384,
\nosman\u00ebt kryen inkursione pla\u00e7ki-
\nt\u00ebse n\u00eb territoret ngjitur me ato t\u00eb
\nMuzakajve. Nj\u00eb vit m\u00eb pas, m\u00eb 1385,
\nushtria e Balsh\u00ebs II u shpartallua
\nnga forcat e osman\u00ebve dhe trupat
\ne Karl Topis\u00eb, nd\u00ebrsa vet\u00eb Balsha II
\nu vra. Shpartallimi i Balsh\u00ebs II n\u00eb
\nbetej\u00ebn e Savr\u00ebs, Lushnj\u00eb, shkaktoi
\nshum\u00eb frik\u00eb dhe ankth n\u00eb territoret
\nfqinje. Kjo gjendje u intensifikua
\npas vitit 1392, aq sa m\u00eb 1394 Krye-
\npiskopi i Ohrit u detyrua t\u00eb tole-
\nronte nj\u00eb martes\u00eb kanonikisht t\u00eb
\npaligjshme mes dy familjeve t\u00eb
\nfuqishme \u201cp\u00ebr shkak t\u00eb rrezikut q\u00eb
\nr\u00ebndonte mbi t\u00eb krishter\u00ebt e atyre
\nvendeve\u201d. Rreziku turk, pra, edhe ba-
\nshkoi sundimtarin e Vlor\u00ebs, Merk-
\nsha Zharkovi\u00e7, me vajz\u00ebn e zotit
\nt\u00eb Zet\u00ebs, Balsha II, Rugin\u00ebn, edhe
\ne b\u00ebri igumenin Daniel ta ndjente
\nt\u00eb nevojshme t\u00eb siguronte trash\u00ebgi-
\nmin\u00eb e manastirit t\u00eb Sh\u00ebn Kollit n\u00eb
\nduart e sundimtarit t\u00eb Beratit
\n(1389-1412). Edhe pse s\u2019mund ta
\ndim\u00eb se cili do t\u00eb kishte qen\u00eb fati i
\nk\u00ebtyre sendeve t\u00eb shenjta po t\u00eb
\nmos largoheshin nga manastiri i
\nSh\u00ebn Kollit n\u00eb Perondi, mbetet
\nfakt se nj\u00eb pjes\u00eb e mir\u00eb e tyre, si
\nkodik\u00ebt dhe vet\u00eb Epitafi i Gllave-
\nnic\u00ebs, u ruajt\u00ebn n\u00ebp\u00ebr shekuj n\u00eb
\nBerat, duke vazhduar t\u00eb jen\u00eb pjes\u00eb
\ne identitetit, pra e subjektit t\u00eb ba-
\nshk\u00ebsis\u00eb s\u00eb tyre. Pjes\u00eb e tyre ruhet<\/p>\n
sot n\u00eb Arkivin Qendror Shtet\u00ebror, n\u00eb Muzeun Komb\u00ebtar, n\u00eb Biblio- tek\u00ebn Britanike etj.<\/p>\n
Megjithat\u00eb, largimi i Danielit nga manastiri bashk\u00eb me sendet e \u00e7mu- ara t\u00eb tij nuk ishte e vetmja alterna- tiv\u00eb sigurie. Marr\u00ebveshjet e mana- stireve t\u00eb Malit t\u00eb Shenjt\u00eb (Athos) ose t\u00eb manastirit t\u00eb Sh\u00ebn Joan Pa- g\u00ebzorit n\u00eb Serres (n\u00eb veri t\u00eb Sela- nikut) me Osman\u00ebt (\u00e7ereku i fundit t\u00eb shek. XIV) mund t\u00eb p\u00ebrb\u00ebnin nj\u00eb model p\u00ebr sigurin\u00eb e manastirit dhe bashk\u00ebsis\u00eb s\u00eb tij nga \u201cfrika e tur- kut\u201d. K\u00ebto marr\u00ebveshje u siguronin manastireve privilegjet e m\u00ebpar- shme dhe paprekshm\u00ebri gjat\u00eb inkursioneve dhe pushtimit osman. A nuk p\u00ebrb\u00ebnin marr\u00ebveshje t\u00eb k\u00eb- tilla mund\u00ebsi p\u00ebr sigurin\u00eb e mana- stirit t\u00eb Sh\u00ebn Kollit? P\u00ebr m\u00eb tep\u00ebr, \u00e7far\u00eb i jepte Danielit garanci se bodrumi i nj\u00eb sundimtari mund t\u00eb ishte m\u00eb i sigurt se vet\u00eb manastiri? Tekefundit, mallkimet fetare n\u00eb fund t\u00eb kronik\u00ebs, t\u00eb drejtuara kujt- do qoft\u00eb q\u00eb mund t\u00eb donte t\u2019i tjet\u00ebr- sonte sendet e \u00e7muara t\u00eb manasti- rit, tregojn\u00eb se siguria e tyre nuk ishte e garantuar as n\u00eb qilarin e Teodor III Muzak\u00ebs. Pra, pasiguri n\u00eb manastir, pasiguri edhe n\u00eb bodrumin e Muzak\u00ebs. At\u00ebher\u00eb, p\u00ebrse igumeni Daniel vendosi t\u2019i nxjerr\u00eb sendet dhe t\u00eb largohet edhe vet\u00eb nga manastiri? P\u00ebr m\u00eb tep\u00ebr, pse sendet e manastirit nuk u kthyen n\u00eb vendin e tyre, kur m\u00eb 1402, apo ca vite m\u00eb pas, frika nga osman\u00ebt u fashit, pas betej\u00ebs s\u00eb Ankaras\u00eb?<\/p>\n
P\u00ebr t\u2019iu p\u00ebr- gjigjur k\u00ebtyre pyetjeve \u00ebsht\u00eb e domosdoshme t\u00eb shqyrtohet, s\u00eb pari, \u00e7far\u00eb cil\u00ebso- nte si \u201ctrash\u00eb- gimi\u201d igumen Danieli dhe, s\u00eb dyti, \u00e7far\u00eb mund t\u00eb p\u00ebrb\u00ebnte \u201cfri- k\u00ebn prej turqve\u201d p\u00ebr t\u00eb. Kodik\u00ebt e identifikuar nga inventari i se- ndeve datohen<\/p>\n
nga shek. X-XI deri n\u00eb shek. XIV, d.m.th. deri n\u00eb koh\u00ebn e shkrimit t\u00eb kronik\u00ebs. Epitafi i Gllavenic\u00ebs (1373) at\u00eb koh\u00eb ka qen\u00eb vet\u00ebm 26- vje\u00e7ar, d.m.th., ka pasur mosh\u00ebn q\u00eb ka sot Piramida p\u00ebr ne, ose mosh\u00ebn q\u00eb do t\u00eb kishte statuja e madhe e Enver Hoxh\u00ebs. P\u00ebrve\u00e7 kodik\u00ebve, sendet e tjera p\u00ebrfshinin rroba prift\u00ebrore, nj\u00eb kryq t\u00eb zbuku- ruar, me kutin\u00eb e vet, p\u00eblhura t\u00eb domosdoshme p\u00ebr kryerjen e me- sh\u00ebs, nj\u00eb temjanic\u00eb t\u00eb bak\u00ebrt, nj\u00eb ark\u00eb t\u00eb bak\u00ebrt \u201cp\u00ebr t\u00eb ardhurat\u201d edhe letrat \u201ckrisobul\u00eb\u201d q\u00eb p\u00ebrcak- tonin kufijt\u00eb e fshatrave Perondi dhe Vreshtan. Pra del qart\u00eb se kri- ter p\u00ebrkufizimi i \u201ctrash\u00ebgimis\u00eb\u201d p\u00ebr Danielin s\u2019ka qen\u00eb as vjet\u00ebrsia, as materiali dhe as r\u00ebnd\u00ebsia e dhuru- esit t\u00eb sendeve. Gjith\u00eb ato sende, q\u00eb igumen Danieli mori me vete, kan\u00eb qen\u00eb pjes\u00eb e jet\u00ebs s\u00eb p\u00ebrdit- shme t\u00eb bashk\u00ebsis\u00eb murgj\u00ebrore dhe do t\u00eb l\u00ebviznin aty ku edhe vet\u00eb ba- shk\u00ebsia do t\u00eb l\u00ebvizte. Q\u00eb t\u00eb gjitha sendet ishin p\u00ebr t\u2019u ruajtur s\u00eb ba- shku dhe t\u00eb pashk\u00ebputura. P\u00ebr k\u00ebt\u00eb arsye sh\u00ebrbenin edhe mallkimet, t\u00eb cilat i drejtoheshin \u201ckujtdo, qoft\u00eb sundimtar, prift ose kryeprift, q\u00eb do t\u00eb kujtohet dhe do t\u00eb doj\u00eb t\u00eb marr\u00eb ndonj\u00eb nga sendet\u201d. Pra, k\u00ebto se- nde ishin vet\u00eb jeta e p\u00ebrditshme, pjes\u00eb e subjektit e igumenit dhe e bashk\u00ebsis\u00eb q\u00eb ai kryesonte dhe pik\u00ebrisht kjo p\u00ebrb\u00ebnte \u201ckriter tra- sh\u00ebgimie\u201d p\u00ebr Danielin. Prandaj, ai do t\u2019i ruante ashtu si\u00e7 do t\u00eb ruante edhe veten e tij.<\/p>\n
(vijon n\u00eb numrin e ardhsh\u00ebm)<\/p>\n","protected":false},"excerpt":{"rendered":"
Material nga Tetor 2013.<\/p>\n","protected":false},"template":"","meta":{"_acf_changed":false,"inline_featured_image":false,"nentitulli":"","numri":"10 (250)","viti":"2013","muaji":"Tetor","muaji_numer":"10","dita":"","faqet":"[9, 10]","fjale_kyce":"[\"Objektivizimi\", \"Trash\u00ebgimis\u00eb\", \"P\u00ebrpar\u00ebsi\", \"Mbar\u00ebsi\", \"Prap\u00ebsi\"]","permbledhje":"Material nga Tetor 2013.","autori":"","kategoria":"Artikull","kryeredaktor":"Thoma Dhima"},"ngjallja_kategoria":[9653],"ngjallja_autori":[],"ngjallja_viti":[11331],"ngjallja_kryeredaktor":[9473],"class_list":["post-89767","ngjallja_article","type-ngjallja_article","status-publish","hentry","ngjallja_kategoria-artikull","ngjallja_viti-11331","ngjallja_kryeredaktor-thoma-dhima"],"acf":[],"yoast_head":"\n