{"id":22816,"date":"2020-06-15T11:42:11","date_gmt":"2020-06-15T09:42:11","guid":{"rendered":"http:\/\/redaktori.com\/?p=22816"},"modified":"2020-06-15T11:42:11","modified_gmt":"2020-06-15T09:42:11","slug":"majat-e-larta-te-ligjerimit-sociologjik-te-faik-konices","status":"publish","type":"post","link":"https:\/\/redaktori.com\/?p=22816","title":{"rendered":"Majat e larta t\u00eb ligj\u00ebrimit sociologjik t\u00eb Faik Konic\u00ebs"},"content":{"rendered":"

Nga Ndri\u00e7im Kulla<\/strong><\/p>\n

Faik Konica\u00a0 diti mbi t\u00eb gjitha t\u00eb hedh\u00eb bazat e mendimit t\u00eb p\u00ebrparuar dhe modern shqiptar, t\u00eb vizionoj\u00eb nj\u00eb Shqip\u00ebri t\u00eb ardhshme europiane p\u00ebrkrah kombeve t\u00eb qytet\u00ebruara t\u00eb kontinentit t\u00eb lasht\u00eb. Aq sa fshikulloi ashp\u00ebr, si rrall\u00ebkush, mentalitetin e prapambetur shqiptar, \u201cmendjet e klasit t\u00eb kat\u00ebrt\u201d si\u00e7 i quan ai, krejt p\u00ebrgjum\u00ebsin\u00eb pes\u00eb shekullore, po aq diti t\u00eb ngrej\u00eb lart, n\u00eb piedestal glorifikimi, n\u00eb vet\u00eb bot\u00ebn per\u00ebndimore, vetit\u00eb m\u00eb t\u00eb mira t\u00eb shqiptar\u00ebve, doket, zakonet, historin\u00eb, krenarin\u00eb shqiptare n\u00eb shekuj, e mbi t\u00eb gjitha, gjith\u00e7ka t\u00eb vyer shpirt\u00ebrore q\u00eb shqiptar\u00ebt dhan\u00eb historikisht, krahas gjakut t\u00eb tyre q\u00eb rrjedh n\u00eb damar\u00ebt e Europ\u00ebs.<\/p>\n

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\u00cbsht\u00eb e njohur pena e mpreht\u00eb koniciane p\u00ebr t\u00eb goditur ashp\u00ebr, drejtp\u00ebrdrejt dhe t\u00ebrthorazi, por edhe me ironin\u00eb dhe sarkazm\u00ebn e tij t\u00eb rrall\u00eb, t\u00ebr\u00eb dukurit\u00eb shoq\u00ebrore regresive t\u00eb Shqip\u00ebris\u00eb n\u00eb kap\u00ebrcyell t\u00eb shekujve XIX-XX, bot\u00ebkuptimin e prapambetur anadollak q\u00eb kishte p\u00ebrgjumur shqiptar\u00ebt p\u00ebr pes\u00ebqind vjet, kritik\u00eb kjo sociologjike e llojit volterian, me forc\u00eb e fuqi trondit\u00ebse, troshit\u00ebse, shkund\u00ebse. N\u00eb k\u00ebt\u00eb v\u00ebshtrim, kjo lloj kritike koniciane me ashp\u00ebrsi mbres\u00ebl\u00ebn\u00ebse ka karakter t\u00eb theksuar konstruktiv, tek send\u00ebrton hap pas hapi vet\u00ebdijen komb\u00ebtare, \u00e7el syt\u00eb e mendjes, e vesh at\u00eb me forc\u00eb vepruese shoq\u00ebrore, e orienton dhe e ngacmon drejt nj\u00eb q\u00ebllimi fisnik me synime t\u00eb qarta n\u00eb kuad\u00ebr t\u00eb nj\u00eb perspektive t\u00eb af\u00ebrt a t\u00eb larg\u00ebt.<\/p>\n

Q\u00eb n\u00eb numrin 1 t\u00eb \u2018Albanias\u2019<\/em>\u00a0(1897), n\u00eb kryeartikullin \u201cArmiqt\u00eb e Shqip\u00ebris\u00eb\u201d, Konica mb\u00ebrthehet fort pas realitetit t\u00eb zymt\u00eb t\u00eb koh\u00ebs kur shqiptarit i mungon \u201cbuka e barkut\u201d, \u201cbuka e mendjes\u201d dhe \u00ebsht\u00eb i rrethuar nga armiq t\u00eb jasht\u00ebm. Me dy paragraf\u00eb t\u00eb shkurt\u00ebr, ai shpreh dhimbjen e tij p\u00ebr k\u00ebt\u00eb realitet t\u00eb hidhur dhe ve\u00e7 kur shp\u00ebrthen e revoltohet n\u00eb paragrafin e tret\u00eb me ashp\u00ebrsin\u00eb e nj\u00eb heroi homerian duke shpallur, deri dhe me qitje t\u00eb larg\u00ebt, gjith\u00eb rezonanc\u00eb aktuale, sipas s\u00eb cil\u00ebs armiqt\u00eb e Shqip\u00ebris\u00eb jan\u00eb shqiptar\u00ebt, jo t\u00eb tjer\u00eb. \u201cShqiptar\u00ebt kan\u00eb shkruar me gjakun e tyre m\u00eb tep\u00ebr se nj\u00eb faqe n\u00eb histori t\u00eb Europ\u00ebs. Nga m\u00eb t\u00eb voglat trazira gjer n\u00eb luft\u00ebrat m\u00eb t\u00eb gjakta, shqiptari ka hequr hark, v\u00ebrvitur kordh\u00eb a zbrazur pushk\u00eb. A ka gj\u00eb m\u00eb t\u00eb turpshme, m\u00eb t\u00eb ul\u00ebt se historia e k\u00ebtij kombi q\u00eb, p\u00ebr pak t\u00eb qelbur argjend [t\u00eb holla], shet mish njeriu n\u00eb \u00e7do luft\u00eb, edhe kujt s\u2019i erdhi d\u00ebshp\u00ebrim nga aq qindra vjet q\u00eb e shkelin dhe e kurv\u00ebrojn\u00eb t\u00eb huajt, s\u2019i erdhi d\u00ebshirim t\u00eb jap\u00eb dy pika gjak p\u00ebr lirin\u00eb e vetvetes? T\u00eb donin Shqiptar\u00ebt lirin\u00eb e Shqip\u00ebris\u00eb lehtazi e b\u00ebjn\u00eb; por rrin\u00eb t\u00eb patundur dhe k\u00ebshtu d\u00ebftojn\u00eb q\u00eb s\u2019e duan Shqip\u00ebrin\u00eb, d\u00ebftojn\u00eb q\u00eb jan\u00eb armiqt\u00eb e saj.\u201d<\/p>\n

N\u00ebn nj\u00eb qiell t\u00eb zymt\u00eb shqiptar ku p\u00ebrzien e p\u00ebrplasen sht\u00ebllunga resh shekullore n\u00eb hone t\u00eb vet\u00ebdijes e pavet\u00ebdijes komb\u00ebtare, ai e k\u00ebrkon fjal\u00ebn t\u00eb \u00e7ilt\u00ebr, t\u00eb q\u00ebruar, t\u00eb revoltuar e revoltuese nj\u00ebkoh\u00ebsisht, q\u00eb t\u00eb shp\u00ebrthej\u00eb me gj\u00ebmim rrufeje zeusiane. Topitja ka shkuar n\u00ebn cakun e flijimit dhe vet\u00ebflijimit, t\u00eb durimit dhe vet\u00ebdurimit dhe lypset tanim\u00eb nd\u00ebrgjegj\u00ebsim e vet\u00ebdije, me shp\u00ebrthim vullkanik shoq\u00ebror. N\u00eb numrin 2 t\u00eb \u201cAlbanias\u201d<\/em>, kur Konic\u00ebs i b\u00ebhet presion nga nj\u00eb kategori bashkatdhetar\u00ebsh p\u00ebr t\u00eb kufizuar n\u00eb shkrimet e revist\u00ebs lirin\u00eb e pik\u00ebpamjeve t\u00eb veta politike, shoq\u00ebrore e fetare, pionieri erudit i Rilindjes tregohet i pap\u00ebrmbajtsh\u00ebm, si nj\u00eb p\u00ebrrua q\u00eb derdhet nga lart\u00ebsit\u00eb qiellore me shkrimin \u201c\u00c7\u2019\u00ebsht\u00eb liria?\u201d. \u201cDua t\u00eb marr shpat\u00ebn, \u2013 revoltohet ai, \u2013 e t\u2019u \u00e7aj\u00eb kok\u00ebn gomar\u00ebve, e n\u00eb vend t\u00eb trurit t\u00eb kllas\u00eb k\u00ebt\u00eb: \u00e7\u2019\u00ebsht\u00eb liria?\u2026 M\u00eb mir\u00eb t\u00eb shes\u00eb m\u2026 njeriu, se t\u00eb shkroj\u00eb p\u00ebr Shqiptar\u00ebt\u2026 \u00e7\u2019\u00ebsht\u00eb liria? Liria \u00ebsht\u00eb t\u00eb mundet njeriu: 1. t\u00eb besoj\u00eb \u00e7\u2019i do zemra; 2. t\u00eb thot\u00eb \u00e7\u2019i do zemra; 3. t\u00eb shkruaj\u00eb \u00e7\u2019i do zemra; 4. t\u00eb b\u00ebj\u00eb \u00e7\u2019i do zemra, ve\u00e7 jo ato q\u00eb jan\u00eb kund\u00ebr liris\u00eb s\u00eb tjetrit njeri. Por Shqiptar\u00ebt, m\u00eb t\u00eb shumt\u00eb jan\u00eb shpirtrob\u00ebr\u2026 sundon n\u00eb shpirtrat e tyre feja: un\u00eb i botoj letrat e tyre kur thon\u00eb q\u00eb kan\u00eb fe, por nuk duan q\u00eb un\u00eb t\u00eb shaj fet\u00eb e tyre\u2026 \u201cs\u2019t\u00eb l\u00ebshojm\u00eb lirin\u00eb q\u00eb t\u00eb sha\u00e7 fet\u00eb\u2026\u201d Dhe Konica p\u00ebrfundon me nj\u00eb thirrje sfid\u00eb q\u00eb t\u00eb b\u00ebn t\u00eb dridhesh ende dhe sot p\u00ebr aktualitetin e saj: \u201cV\u00ebllez\u00ebr shqiptar\u00eb: Mjaft rrojti e mjera Shqip\u00ebri jet\u00ebn e Kurmit. Duhet edhe ajo t\u00eb nis\u00eb tani t\u00eb rroj\u00eb jet\u00ebn e mendjes (la vie intellectuelle<\/em>). Jeta e mendjes \u00ebsht\u00eb t\u00eb hapim t\u00ebr\u00eb zemrat tona, t\u00eb flasim v\u00ebllaz\u00ebrisht nj\u00ebri kund\u00ebr fjal\u00ebs s\u00eb tjetrit, t\u00eb kuvendojm\u00eb si njer\u00ebz t\u00eb qytet\u00ebruar, q\u00eb mblidhen e luftojn\u00eb me fjal\u00eb [shoq\u00ebrisht] p\u00ebr idet\u00eb e tyre\u2026 k\u00ebshtu do njihemi m\u00eb mir\u00eb, s\u2019do kemi mendime t\u00eb fshehura dhe do t\u00eb kuptojm\u00eb q\u00eb t\u00eb t\u00ebr\u00eb jemi t\u00eb lidhur me dy lidhje t\u00eb arta: d\u00ebshirimi i s\u00eb V\u00ebrtet\u00ebs dhe d\u00ebshirimi i Shqip\u00ebris\u00eb.\u201d<\/p>\n

Cil\u00ebsit\u00eb e ligj\u00ebrimit k\u00ebtu arrijn\u00eb majat. P\u00ebr autorin kritika \u00ebsht\u00eb edhe impresion edhe gjykim, \u00e7ka do t\u00eb thot\u00eb se \u00ebsht\u00eb edhe subjektive, edhe objektive. Edhe pse ligj\u00ebrimi mbart nj\u00eb paradoks n\u00eb vetvete, kjo \u00ebsht\u00eb nj\u00eb fush\u00eb mendimi ku ai njihet si iniciues dhe themelues i saj. Po nd\u00ebrkaq, stili dhe p\u00ebrbriv\u00ebnia e q\u00ebllimt\u00eb e kontrasteve, fillon ta forcoj\u00eb fuqin\u00eb e vet shpreh\u00ebse. Konica nuk mund t\u00eb rrij\u00eb pa theksuar se vet\u00ebm dashuria dhe v\u00ebllez\u00ebria mes shqiptar\u00ebve, bashkimi i tyre, \u00ebsht\u00eb \u00e7el\u00ebsi i art\u00eb i shp\u00ebtimit t\u00eb atdheut dhe \u00e7lirimi i shpirtit shqiptar. (Artikulli: \u201cT\u00eb v\u00ebm\u00eb n\u00ebr ment\u201d, \u201cAlbania\u201d 2). Shum\u00eb shpejt e shohim at\u00eb t\u00eb mb\u00ebrthehet pas nj\u00eb \u00e7\u00ebshtje konkrete, p\u00ebr t\u00eb rrezatuar me lente sociologjike n\u00eb \u00e7\u00ebshtje t\u00eb tjera, si\u00e7 ndodh konkretisht te shkrimi tep\u00ebr konciz (30 rreshta gazete) \u201cQyshet e Tregeris\u00eb\u201d [Tregtis\u00eb] (Albania<\/em>\u00a0e 30 dhjetorit 1897). \u00c7uditet Konica p\u00ebr begatin\u00eb e dheut t\u00eb Shqip\u00ebris\u00eb, p\u00ebr larmin\u00eb e prodhimeve bujq\u00ebsore e blegtorale, q\u00eb prishen e kalben, n\u00eb kontrast t\u00eb duksh\u00ebm me varf\u00ebrin\u00eb e tejskajshme t\u00eb shoq\u00ebris\u00eb shqiptare, vet\u00ebm e vet\u00ebm sepse tregtia e brendshme nuk funksionon dhe nuk ka p\u00ebr rrjedhoj\u00eb qarkullim monetar. E n\u00eb s\u2019ka tregti t\u00eb brendshme (pale t\u00eb jashtme!), e n\u00eb s\u2019ka qarkullim monetar, domosdo ngaq\u00eb s\u2019ka rrug\u00eb komunikacioni, hekurudha, etj. Dhe menj\u00ebher\u00eb, Konica djaloshar del n\u00eb konkluzionin e r\u00ebnd\u00ebsish\u00ebm t\u00eb karakterit sociologjik se zhvillimi i tregtis\u00eb dhe i komunikacioneve sjell sigurin\u00eb dhe p\u00ebrparimin shoq\u00ebror, m\u00ebnjanimin e rrezikut t\u00eb kusaris\u00eb e t\u00eb grabitjeve, dukuri k\u00ebto sociale q\u00eb ishin shnd\u00ebrruar n\u00eb plag\u00eb t\u00eb shoq\u00ebris\u00eb shqiptare t\u00eb koh\u00ebs.<\/p>\n

Dy muaj m\u00eb pas, Konica e rimerr k\u00ebt\u00eb tem\u00eb tek \u201cAlbania\u201d<\/em>\u00a0(shkurt 1898), me shkrimin \u201cDy fjal\u00eb p\u00ebr bujq\u00ebsin\u00eb dhe treg\u00ebtin\u00eb\u201d. Tek e konsideron si nj\u00eb \u00e7\u00ebshtje t\u00eb r\u00ebnd\u00ebsishme, sepse i p\u00ebrket gjith\u00eb shtresave t\u00eb shoq\u00ebris\u00eb, t\u00eb pasura a t\u00eb vobekta, ai trajton m\u00eb vete \u00e7do hallk\u00eb t\u00eb \u00e7\u00ebshtjes, duke e shfaqur k\u00ebt\u00eb n\u00eb form\u00eb zinxhiri, nga bujku q\u00eb prodhon drith\u00eb, te tregtia dhe te gjall\u00ebria sociale, apo p\u00ebrparimi shoq\u00ebror. K\u00ebshtu, te hallka \u201cbujq\u00ebsi\u201d, ai ngulmon p\u00ebr nj\u00eb bujq\u00ebsi moderne, q\u00eb t\u00eb braktiset prodhimi me parmend\u00eb t\u00eb drunjt\u00eb dhe t\u00eb p\u00ebrdoren makinerit\u00eb si dhe t\u00eb ngrihen shkolla bujq\u00ebsore, sepse \u201crritet prodhimi kat\u00ebrfish\u201d. Ja, teksa nj\u00eb tematik\u00eb e ngusht\u00eb vjen e zgjerohet n\u00eb mendimin shoq\u00ebror konician p\u00ebr t\u00eb rrezatuar n\u00eb nj\u00eb diapazon shum\u00eb m\u00eb t\u00eb gjer\u00eb. \u00cbsht\u00eb kjo cil\u00ebsia sip\u00ebrore e qasjes s\u00eb tij sociologjike, q\u00eb do t\u00eb p\u00ebrs\u00ebritet shpesh, derisa t\u00eb shnd\u00ebrrohet n\u00eb komponenten konstante t\u00eb mendimit konician, sado q\u00eb mund t\u00eb duket p\u00ebshtjelluese dhe shum\u00eb moderne p\u00ebr koh\u00ebn, si skematik\u00eb shkrimi.<\/p>\n

Konica (q\u00eb \u00e7el n\u00eb \u201cAlbania\u201d<\/em>\u00a0edhe rubrik\u00ebn \u201cKoh\u00ebtore e bujq\u00ebsis\u00eb\u201d), teksa flet, p\u00ebr shembull, gjer\u00eb e gjat\u00eb p\u00ebr pataten dhe vlerat e saj (\u201cAlbania\u201d<\/em>, prill 1899), \u00e7\u00ebshtjen e prodhimit bujq\u00ebsor e blegtoral e sheh t\u00eb lidhur ngusht\u00eb me tregtin\u00eb dhe sektor\u00eb t\u00eb tjer\u00eb t\u00eb zhvillimit shoq\u00ebror, duke theksuar se tregtia, bujq\u00ebsia, bag\u00ebtia jan\u00eb gjaku, jeta, lul\u00ebzimi i nj\u00eb vendi dhe t\u00eb rinjt\u00eb m\u00ebm\u00ebdhetar\u00eb duhet t\u00eb p\u00ebrkujdesen p\u00ebr \u00e7\u00ebshtjet aq t\u00eb dobishme e t\u00eb r\u00ebnd\u00ebsishme, dhe t\u00eb kuptojn\u00eb nevojat e m\u00ebm\u00ebdheut\u2026 V\u00ebrtet, \u00ebsht\u00eb m\u00eb leht\u00eb t\u00eb p\u00ebrpiqet njeriu p\u00ebr politik\u00eb, por p\u00ebrparimi, lul\u00ebzimi, qytet\u00ebrimi jan\u00eb m\u00eb shum\u00eb t\u00eb lidhura me pun\u00ebrat e Ekonomis\u00eb se me fjal\u00ebt e Politik\u00ebs. I till\u00eb \u00ebsht\u00eb thelbi i argumentimit t\u00eb tij.<\/p>\n

Konica e ka k\u00ebshtu m\u00ebse t\u00eb qart\u00eb rolin par\u00ebsor e themelor q\u00eb luan baza ekonomike n\u00eb shoq\u00ebri, krahas rolit drejtues t\u00eb superstruktur\u00ebs n\u00ebp\u00ebrmjet nj\u00eb politike atdhetare. Emancipimin shoq\u00ebror si nj\u00eb \u00e7\u00ebshtje madhore, Konica e trajton me pen\u00eb t\u00eb fuqishme n\u00eb shkrimin: \u201cRritja mendore e popullit shqiptar\u201d (\u201cAlbania\u201d<\/em>, prill 1906). Thjesht \u00e7\u00ebshtjen e arsimimit shqip dhe t\u00eb luft\u00ebs kund\u00ebr padijes, ai nuk e kufizon aspak te brezi i ri, dometh\u00ebn\u00eb t\u00eb pritet nj\u00eb her\u00eb sa t\u00eb shkollohet brezi i ri, q\u00eb t\u00eb mund t\u00eb arsimohet krejt shoq\u00ebria. Jo, p\u00ebrve\u00e7 m\u00ebsimit t\u00eb shkrimit dhe leximit t\u00eb gjuh\u00ebs shqipe te brezi i vjet\u00ebr, krahas atij t\u00eb ri, Konica k\u00ebrkon \u201czgjerimin e kufirit t\u00eb mendjes s\u00eb tyre\u201d, duke kaluar k\u00ebshtu nga nj\u00eb faz\u00eb e par\u00eb e domosdoshme, njohja e shkrimit, n\u00eb nj\u00eb faz\u00eb t\u00eb dyt\u00eb q\u00eb ai e quan \u201cl\u00ebrimin e mendjes\u201d, dometh\u00ebn\u00eb kulturimin dhe qytet\u00ebrimin shoq\u00ebror, nj\u00eb tjet\u00ebrsim, pra, t\u00eb njeriut shqiptar t\u00eb koh\u00ebs, i prapambetur n\u00eb mendime apo me bot\u00ebkuptim t\u00eb ngusht\u00eb. Dhe populli, \u2013 k\u00ebmb\u00ebngul Konica, \u2013 e ka dashurin\u00eb p\u00ebr \u201cl\u00ebrim t\u00eb mendjes\u201d, sepse k\u00ebrkon t\u00eb ec\u00eb p\u00ebrpara, t\u00eb m\u00ebsoj\u00eb. Por i mungojn\u00eb librat, \u201ck\u00ebtu fle lepuri\u201d, kjo \u00ebsht\u00eb \u00e7\u00ebshtja.<\/p>\n

Gjendjen e librave (metodave) shqipe dhe t\u00eb abeceve Konica e sheh t\u00eb mjerueshme (jan\u00eb p\u00ebr m\u00ebshir\u00eb!) e as q\u00eb mund t\u00eb b\u00ebhet fjal\u00eb p\u00ebr aritmetik\u00eb, gjeografi, trigonometri etj. K\u00ebtu Konica b\u00ebn dallimin e madh n\u00eb libra p\u00ebr f\u00ebmij\u00eb dhe libra p\u00ebr t\u00eb rritur (p\u00ebr burra me mustaqe!) dhe nj\u00eb abetare e thjesht\u00eb kurrsesi nuk mund t\u2019u adresohet k\u00ebtyre. Shqiptari p\u00ebr Konic\u00ebn duhet t\u00eb hap\u00eb syt\u00eb e mendjes, t\u00eb shoh\u00eb rrotull tij se \u00e7far\u00eb b\u00ebjn\u00eb kombet e qytet\u00ebruar q\u00eb edhe kombi shqiptar t\u00eb p\u00ebrparoj\u00eb e t\u00eb ec\u00eb krahas tyre. Pra, p\u00ebrqasja e gjendjes shoq\u00ebrore t\u00eb mjerueshme n\u00eb Shqip\u00ebri me gjendjen e p\u00ebrparuar shoq\u00ebrore, sidomos n\u00eb vendet e zhvilluara per\u00ebndimore, \u00ebsht\u00eb nj\u00eb pik\u00eb referimi konstante n\u00eb bot\u00ebkuptimin konician p\u00ebr nd\u00ebrgjegj\u00ebsim e veprim shoq\u00ebror. N\u00ebse gjetk\u00eb, zhvillimi bot\u00ebkuptimor e shoq\u00ebror ka ecur p\u00ebrher\u00eb me hapa t\u00eb shpejta, tek ne, p\u00ebr nj\u00ebmij\u00eb arsye t\u00eb jashtme e t\u00eb brendshme, ky zhvillim nuk ka ndjekur ritmet e duhura bashk\u00ebkohore, dhe Konica s\u2019p\u00ebrton n\u00eb k\u00ebt\u00eb mes t\u00eb fshikulloj\u00eb ashp\u00ebr nj\u00eb dukuri t\u00eb till\u00eb t\u00eb p\u00ebrgjumjes shoq\u00ebrore n\u00eb Shqip\u00ebrin\u00eb e Turqis\u00eb europiane.<\/p>\n

Ky fshikullim i spikatur i viteve t\u00eb \u201cAlbanias\u201d<\/em>, do t\u00eb ngrihet n\u00eb nj\u00eb model t\u00eb v\u00ebrtet\u00eb t\u00eb kriticizmit n\u00eb fillim t\u00eb viteve 20-t\u00eb. \u201cE trisht\u00eb \u00ebsht\u00eb jeta, e un\u00eb i kam lexuar t\u00eb gjitha librat.\u201d Me k\u00ebto vargje nis nj\u00ebra nga poezit\u00eb m\u00eb t\u00eb famshme t\u00eb poetit francez, Stefan Malarme. Por, po nj\u00eblloj, k\u00ebshtu nis edhe nj\u00ebra nga ato eset\u00eb e shkurtra t\u00eb Konic\u00ebs me titull: \u201cJeta dhe librat\u201d, e shkruar duksh\u00ebm mbi nj\u00eb reliev t\u00eb qart\u00eb shpirt\u00ebror. \u00cbsht\u00eb ky nj\u00eb \u00e7ast psikologjik, q\u00eb e p\u00ebrqendron mendimin e tij te tragjedia \u201cPrometeu i lidhur\u201d i Eskilit, nj\u00eb lib\u00ebr si\u00e7 shkruan ai \u201ci vjet\u00ebr p\u00ebr nga mosha 2 400 vje\u00e7are\u201d, por gjithnj\u00eb i ri p\u00ebr nga mendimet.\u201d Prometeu p\u00ebr Konic\u00ebn \u00ebsht\u00eb idealisti q\u00eb vuan dram\u00ebn e p\u00ebrjetshme t\u00eb liris\u00eb s\u00eb mendimeve, dram\u00ebn e dashuris\u00eb s\u00eb madhe q\u00eb ai ka e k\u00ebrkon t\u00eb mbizot\u00ebroj\u00eb tek njer\u00ebzit. Nj\u00eb hero i till\u00eb, tek i cili ndoshta Konica, frym\u00ebzohet edhe p\u00ebr veten, ka se \u00e7\u2019ti thot\u00eb shqiptar\u00ebve n\u00eb fillim t\u00eb viteve 20-t\u00eb, kur n\u00eb Shqip\u00ebri luftohej pik\u00ebrisht kundra tiranis\u00eb dhe liris\u00eb s\u00eb mendimit. \u00cbsht\u00eb kjo ide nj\u00eb nisje emblematike e nj\u00eb serie sprovash t\u00eb cilat shtres\u00ebzohen n\u00eb vite me tipologji e personazhe t\u00eb rinj, q\u00eb m\u00eb tep\u00ebr p\u00ebrfaq\u00ebsojn\u00eb kategori t\u00eb v\u00ebrteta njer\u00ebzore, n\u00ebp\u00ebr t\u00eb cilat Konica do ta shtrat\u00ebzoj\u00eb analiz\u00ebn e vet, p\u00ebr t\u00eb arritur n\u00eb sprov\u00ebn m\u00eb t\u00eb arrir\u00eb \u201cShqip\u00ebria si m\u2019u duk\u201d, ku mendimi i tij, n\u00ebp\u00ebrmjet nj\u00eb analize sociologjike e psikologjike, form\u00ebson nj\u00eb kategorizim t\u00eb mir\u00ebfillt\u00eb antropologjik t\u00eb shoq\u00ebris\u00eb shqiptare.<\/p>\n

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Nj\u00eb fizionomi t\u00eb till\u00eb trajtimore shpreh Konica q\u00eb n\u00eb ciklin \u201cKat\u00ebr prralla nga Zullullandi\u201d (1922). Zullut\u00eb paraqiten nga autori m\u00eb shum\u00eb si nj\u00eb turm\u00eb sesa si nj\u00eb popull i nd\u00ebrgjegj\u00ebsuar, duke na l\u00ebn\u00eb t\u00eb n\u00ebnkuptojm\u00eb menj\u00ebher\u00eb se kemi t\u00eb b\u00ebjm\u00eb me nj\u00ebr\u00ebn nga tipologjizimet ose kategorit\u00eb e tij sociologjike, mbi t\u00eb cilat ai nd\u00ebrton gjith\u00eb ligj\u00ebrimin e llojit t\u00eb kriticizmit dhe stigmatizimit. Dy jan\u00eb udh\u00ebheq\u00ebsit q\u00eb mund t\u00eb nxjerr\u00eb l\u00ebvizja spontane e zulluve. I pari \u00ebsht\u00eb Denizulla Sepia, nj\u00eb aventurier i paskrupullt, mashtrues e demagog, nj\u00eb njeri i fjal\u00ebve boshe dhe p\u00ebrfaq\u00ebsues i interesave t\u00eb ngushta e meskine. Duket se kjo kategori njer\u00ebzore, e p\u00ebrzgjedhur dhe skalitur kaq mjesht\u00ebrisht q\u00eb para 100 viteve, n\u00eb mesin e politik\u00ebs shqiptare duket se \u00ebsht\u00eb m\u00eb e gjall\u00eb se kurr\u00eb. P\u00ebrball\u00eb tij, autori vendos plugun, atdhetarin e flakt\u00eb dhe idealist, q\u00eb pa zhurm\u00eb e pa buj\u00eb, me nj\u00eb men\u00e7uri t\u00eb heshtur, synon t\u00eb krijoj\u00eb l\u00ebvizjen e v\u00ebrtet\u00eb komb\u00ebtare n\u00eb Zullulland, at\u00eb l\u00ebvizje q\u00eb i kthen zullut\u00eb nga nj\u00eb turm\u00eb e p\u00ebrgjakur n\u00eb nj\u00eb komb me dinjitet, t\u00eb lir\u00eb, t\u00eb qytet\u00ebruar dhe me nder.<\/p>\n

Ndoshta edhe kjo kategori ka nj\u00eb jet\u00eb historike n\u00eb realitetin ton\u00eb t\u00eb sot\u00ebm, trash\u00ebgimia m\u00eb kulmore e vepr\u00ebs gjendet n\u00eb kategorizimin e tret\u00eb. Konica, ky psikolog i holl\u00eb i mend\u00ebsis\u00eb individuale edhe kolektive shqiptare, e ka antropologjizuar n\u00eb m\u00ebnyr\u00eb t\u00eb q\u00ebllimshme dukurin\u00eb e r\u00ebnd\u00ebsishme sociale t\u00eb ekzistenc\u00ebs s\u00eb turm\u00ebs, si nj\u00eb mas\u00eb e pavet\u00ebdijshme, e zhveshur nga q\u00ebllimet dhe aspiratat nd\u00ebrtuese, q\u00eb pushtohet shum\u00eb shpesh nga instinkte dhe delire. \u00cbsht\u00eb ky nj\u00eb projektim gjenial me t\u00eb cilin do t\u00eb ndeshen mjaft mendimtar\u00eb shqiptar\u00eb t\u00eb koh\u00ebs, por q\u00eb askush nuk do t\u00eb dij\u00eb si ta shpjegoj\u00eb dhe p\u00ebrshkruaj\u00eb m\u00eb kthjellt\u00ebsisht se Konica.<\/p>\n

Karakteristika tashm\u00eb emblem\u00eb e ligj\u00ebrimit t\u00eb tij n\u00ebp\u00ebrmjet personazheve tipizues t\u00eb klasave apo dukurive t\u00eb ve\u00e7anta shoq\u00ebrore t\u00eb shoq\u00ebris\u00eb shqiptare do ta pasuroj\u00eb repertorin e vet, por edhe do t\u00eb fitoj\u00eb nj\u00eb cil\u00ebsi akoma dhe m\u00eb p\u00ebrfaq\u00ebsuese socio- psikologjike, te \u201cDoktor Gjilp\u00ebra\u2026\u201d, nj\u00eb vep\u00ebr e shkruar dhe botuar m\u00eb 1924, n\u00eb atmosfer\u00ebn e ndezur politike t\u00eb koh\u00ebs. Doktor Gjilp\u00ebra \u00ebsht\u00eb nj\u00eb intelektual i ri, q\u00eb pasi kryen studimet p\u00ebr mjek\u00ebsi, gjendet p\u00ebrpara alernativ\u00ebs: t\u00eb q\u00ebndroj\u00eb jasht\u00eb, ku e priste nj\u00eb karrier\u00eb plot perspektiv\u00eb apo t\u00eb kthehet n\u00eb atdhe e t\u00eb kontribuoj\u00eb n\u00eb m\u00ebk\u00ebmbjen dhe n\u00eb p\u00ebrmir\u00ebsimin e sh\u00ebndetit t\u00eb popullit t\u00eb tij. Jo m\u00eb kot Konica mund t\u00eb quhet tipologjizuesi m\u00eb modern i karaktereve m\u00eb p\u00ebrfaq\u00ebsues shoq\u00ebror\u00eb t\u00eb shqiptarit, pasi edhe n\u00eb k\u00ebt\u00eb rast aktualiteti i k\u00ebsaj pyetje shfaqet i pashembullt me ngjashm\u00ebrin\u00eb e vet n\u00eb gjirin e elit\u00ebs s\u00eb sotme shqiptare t\u00eb formuar n\u00eb Per\u00ebndim. Roli i saj ndikues \u00ebsht\u00eb shum\u00eb i pak\u00ebt, ndoshta sepse dhe lidhjet e raportet me popullin e vet ende nuk kan\u00eb ndryshuar, duke mbetur mbase n\u00eb nivelin konician. P\u00ebr shkaqe t\u00eb mendjes dhe t\u00eb shpirtit, ai vendos t\u00eb kthehet n\u00eb vendlindje. Patriotizmi tek ai, n\u00ebn shembullin e Sokratit dhe G\u00ebtes, ka nj\u00eb kuptim t\u00eb gjer\u00eb, duke e ndjer\u00eb veten qytetar i bot\u00ebs, ai ndihet n\u00eb radh\u00eb t\u00eb par\u00eb patriot i vendit t\u00eb tij. \u00cbsht\u00eb ky vler\u00ebsim i par\u00eb, q\u00eb ndoshta fsheh edhe d\u00ebshir\u00ebn m\u00eb t\u00eb madhe dhe t\u00eb v\u00ebrtet\u00eb t\u00eb Konic\u00ebs, pavar\u00ebsisht se realiteti n\u00eb fund t\u00eb vepr\u00ebs at\u00eb e trishton dhe e shkurajon p\u00ebrfundimisht, ai vler\u00ebsim q\u00eb duket t\u00eb mbizot\u00ebroj\u00eb edhe sot n\u00eb mendjet e intelektual\u00ebve tan\u00eb t\u00eb rritur e formuar jasht\u00eb. Humanizmi i Doktor Gjilp\u00ebr\u00ebs q\u00eb ka nj\u00eb p\u00ebrmbajtje t\u00eb thell\u00eb iluministe, pavar\u00ebsisht se nuk arrin t\u00eb duroj\u00eb dot pas raportit me realitetin shqiptar, duket t\u00eb jet\u00eb shum\u00eb udh\u00ebrr\u00ebfyes edhe sot. Autori e vendos doktorin e ri p\u00ebrball\u00eb dy koleg\u00ebve t\u00eb vet, por q\u00eb n\u00eb fakt p\u00ebrfaq\u00ebsojn\u00eb dy bot\u00eb e dy bot\u00ebkuptime t\u00eb kund\u00ebrta. M\u00eb shum\u00eb kasap\u00eb sesa njer\u00ebz t\u00eb shkenc\u00ebs, ata bien n\u00eb sy p\u00ebr zvet\u00ebnimin shpirt\u00ebror dhe indiferenc\u00ebn intelektuale, dy karakteristika q\u00eb jan\u00eb t\u00eb papajtueshme me atdhedashurin\u00eb dhe humanizmin q\u00eb personifikon kategoria shoq\u00ebrore e Doktor Gjilp\u00ebr\u00ebs. Megjithat\u00eb, bota e vjet\u00ebr, p\u00ebrve\u00e7 dy mjek\u00ebve oriental\u00eb, mish\u00ebrimin e vet kulmor e gjen te nj\u00eb personazh tipik i prapambetjes, q\u00eb n\u00eb rrafshin sociologjik t\u00eb analiz\u00ebs q\u00eb i b\u00ebn Konica merr p\u00ebrmasat e simbolit proverbial t\u00eb komplotistit dhe makiavelistit oriental.<\/p>\n

Frym\u00ebmarrja e thell\u00eb satirike, notat e fuqishme sarkastike, gazi shpotit\u00ebs dhe tallja e pam\u00ebshirshme jan\u00eb vet\u00ebm mjetet analitike q\u00eb p\u00ebrdor mendimtari i madh p\u00ebr t\u00eb theksuar dhe nxjerr\u00eb lakuriq n\u00eb pah problemet e mprehta e komplekse t\u00eb shoq\u00ebris\u00eb shqiptare, jan\u00eb instrumentet e tij stilistike p\u00ebr t\u2019i shfaqur n\u00eb m\u00ebnyr\u00eb sa m\u00eb flagrante kontradiktat thelb\u00ebsore t\u00eb hap\u00ebsir\u00ebs shqiptare, ku ndeshet mesjeta me koh\u00ebt moderne. P\u00ebr t\u00eb gjitha k\u00ebto arsye, trajtimi merr nj\u00eb karakter t\u00eb theksuar social dhe etik. Ai e k\u00ebrkon idealin e tij si ekuilib\u00ebr dhe harmoni t\u00eb kulturave q\u00eb ato p\u00ebrfaq\u00ebsojn\u00eb, si nj\u00eb sintez\u00eb p\u00ebr nj\u00eb model t\u00eb ri, q\u00eb duhet t\u00eb p\u00ebrkoj\u00eb n\u00eb bashk\u00ebjetes\u00eb me origjinalitetin e rr\u00ebnj\u00ebve shqiptare. Gjith\u00e7ka n\u00eb g\u00ebrmimin dhe n\u00eb idet\u00eb e Dr. Gjilp\u00ebr\u00ebs ka p\u00ebr q\u00ebllim t\u00eb tentoj\u00eb drejt padijes s\u00eb t\u00eb metave dhe krijimit t\u00eb tyre nga e para, ku t\u00eb sundoj\u00eb e drejta, e mira, e v\u00ebrteta, ose m\u00eb sakt\u00eb, nj\u00eb fytyr\u00eb komb\u00ebtare si\u00e7 e meriton t\u00eb jet\u00eb. N\u00eb k\u00ebto pika, teksti edhe pse i shkruar n\u00eb form\u00ebn e dialog\u00ebve, merr pesh\u00ebn e traktateve t\u00eb mir\u00ebfillt\u00eb filozofik\u00eb, kur midis dy doktor\u00ebve diskutohet relativizmi i Protagor\u00ebs, p\u00ebr t\u00eb gjetur udh\u00ebn e bindjes dhe t\u00eb v\u00ebrtet\u00ebs, bashkohet me p\u00ebrs\u00ebritjet e Platonit, e n\u00eb fund arrin ta gjej\u00eb: mendimet e drejta, mendimet e v\u00ebrteta, kjo \u00ebsht\u00eb dituria e duhur p\u00ebr ne.<\/p>\n

Kjo m\u00ebnyr\u00eb t\u00eb shprehuri dhe kjo rrug\u00eb e arritjes s\u00eb p\u00ebrfundimeve, ku gjuha dhe stili nuk jan\u00eb vet\u00ebm dekor, por konvencione q\u00eb sh\u00ebrbejn\u00eb p\u00ebr antropologjizimin e kategorive njer\u00ebzore e shoq\u00ebrore n\u00eb funksion t\u00eb rritjes s\u00eb dimensionit t\u00eb ndikimit mbi to, do t\u00eb b\u00ebhet akoma dhe m\u00eb mbres\u00ebl\u00ebn\u00ebse n\u00eb nj\u00eb tjet\u00ebr rrug\u00ebtim, akoma dhe m\u00eb p\u00ebrgjith\u00ebsues t\u00eb Konic\u00ebs, n\u00eb tipologjizimin e dukurive apo grupeve t\u00eb caktuara t\u00eb shoq\u00ebris\u00eb shqiptare. Pas nj\u00eb udh\u00ebtimi t\u00eb b\u00ebr\u00eb n\u00eb Shqip\u00ebri, gjat\u00eb vitit 1929, Konica shkruan vepr\u00ebn: \u201c Shqip\u00ebria si m\u2019u duk\u201d t\u00eb botuar nj\u00eb vit m\u00eb von\u00eb si n\u00ebnflet\u00eb e gazet\u00ebs\u00a0Dielli<\/em>. P\u00ebr nga meditimet, sintez\u00ebn dhe shkall\u00ebn e lart\u00eb te p\u00ebrgjith\u00ebsimit t\u00eb tipave shoq\u00ebror\u00eb q\u00eb ka arritur t\u00eb portretizoj\u00eb dhe individualizoj\u00eb, kjo vep\u00ebr mund t\u00eb klasifikohet edhe si nj\u00eb cik\u00ebl sprovash sociologjike. N\u00ebn k\u00ebt\u00eb k\u00ebndv\u00ebshtrim, vepra duket t\u00eb filloj\u00eb nga kapitulli i tret\u00eb, at\u00ebher\u00eb kur Konica merr p\u00ebrsip\u00ebr t\u00eb gjykoj\u00eb gjendjen n\u00eb t\u00ebr\u00ebsi t\u00eb shoq\u00ebris\u00eb shqiptare, shtetin q\u00eb e sundon dhe dukurit\u00eb q\u00eb i pengojn\u00eb progresin. At\u00eb e trondit dhe e revolton deri n\u00eb neveritje prapambetja dhe padija e bashkatdhetar\u00ebve t\u00eb vet, fryma anadollake dhe plog\u00ebshtia sentimentale, d\u00ebshira e vak\u00ebt p\u00ebr pun\u00eb, vullneti i dob\u00ebt, mungesa e idealeve t\u00eb m\u00ebdha, etj. Por, p\u00ebrgjith\u00ebsimi i tij zhbirues sociologjik nuk ndalet vet\u00ebm k\u00ebtu. Ai p\u00ebrpiqet t\u00eb gjej\u00eb armiqt\u00eb e Shqip\u00ebris\u00eb, q\u00eb e pengojn\u00eb seriozisht t\u00eb ec\u00eb p\u00ebrpara. \u00cbsht\u00eb ky nj\u00eb rrug\u00ebtim i gjat\u00eb dhe i thell\u00eb n\u00eb psikik\u00ebn shqiptare, i pasuruar p\u00ebrgjat\u00eb t\u00eb gjitha sprovave t\u00eb m\u00ebparshme e q\u00eb do t\u00eb kulmonte n\u00eb p\u00ebrcaktimin e tri dukurive, tri tipologjive t\u00eb regresivitetit shqiptar: t\u00eb ekspert\u00ebve, t\u00eb robot\u00ebve dhe t\u00eb levantin\u00ebve, q\u00eb drejtojn\u00eb dhe qeverisin fatet e vendit.<\/p>\n

Ekspert\u00ebt p\u00ebrb\u00ebjn\u00eb tipin e par\u00eb q\u00eb ndeshet n\u00eb jet\u00ebn bashk\u00ebkohore shqiptare. Ky \u00ebsht\u00eb njeriu q\u00eb i di t\u00eb gjitha e q\u00eb s\u2019di asgj\u00eb, pra eksperti n\u00eb \u00e7do gj\u00eb. \u00cbsht\u00eb n\u00ebpun\u00ebsi i trash\u00ebguar nga administrata e Turqis\u00eb ose i ngritur prej mo\u00e7aleve t\u00eb vendit, q\u00eb fut hund\u00ebt kudo dhe q\u00eb me djall\u00ebzira, shpifje e padrejt\u00ebsi, sjell d\u00ebme t\u00eb pandreqshme p\u00ebr shoq\u00ebrin\u00eb. Portetizimin e k\u00ebsaj tipologjie autori e b\u00ebn jo vet\u00ebm duke satirizuar veset, por edhe duke sjell\u00eb shembuj nga jeta dhe historia. Gjithsesi, goditjen kryesore t\u00eb kriticizmit t\u00eb tij Konica e jep ndaj aparatit burokratik t\u00eb mbret\u00ebris\u00eb shqiptare. Te ky aparat ai sheh trup\u00ebzimin m\u00eb negativ t\u00eb shoq\u00ebris\u00eb, n\u00ebpun\u00ebsin pa kok\u00eb, njeriun automat, mehmurin osman q\u00eb vepron mekanikisht, pra, thjesht robotin. Robotizmi, p\u00ebr t\u00eb, \u00ebsht\u00eb burokracia e koh\u00ebve moderne, jan\u00eb ata q\u00eb punojn\u00eb e drejtojn\u00eb pa mend, \u201cq\u00eb pin\u00eb gjakun e Shqip\u00ebris\u00eb e q\u00eb i thajn\u00eb burimet\u201d. \u00cbsht\u00eb ky nj\u00eb cikl\u00ebsim sa universal aq edhe aktual, por tonet dhe ngjyresa q\u00eb i jep Konica sociologjikisht, burokracin\u00eb orientale t\u00eb shqiptar\u00ebve e kthejn\u00eb n\u00eb nj\u00eb armik t\u00eb pam\u00ebshirsh\u00ebm t\u00eb p\u00ebrparimit.<\/p>\n

Te \u201cLevantin\u00ebt\u201d q\u00eb p\u00ebrb\u00ebn nj\u00eb esse m\u00eb vete, mendimtari fshikullon kozmopolit\u00ebt, njer\u00ebzit snob\u00eb t\u00eb koh\u00ebs, ata q\u00eb jan\u00eb kund\u00ebr \u00e7do gj\u00ebje shqiptare. Ky tip n\u00eb Shqip\u00ebri tallet e merr n\u00ebp\u00ebr k\u00ebmb\u00eb traditat dhe zakonet e v\u00ebndit, posht\u00ebron fjal\u00ebn shqipe, duke shpalosur fort\u00ebsisht kompleksion e vet t\u00eb inferioritetit karshi bot\u00ebs. \u00cbsht\u00eb nj\u00eb kategori njer\u00ebzish q\u00eb at\u00ebher\u00eb po p\u00ebrhapej me shpejt\u00ebsi, e p\u00ebr t\u00eb cil\u00ebn do t\u00eb jepte mendime t\u00eb goditura edhe vet\u00eb Merxhani, por mpreht\u00ebsia e Konic\u00ebs n\u00eb kategorizmin e k\u00ebsaj tipologjie duket se i ka rezistuar koh\u00ebs, pasi nj\u00eb dukuri e till\u00eb gjen mjaft terren sidomos n\u00eb dit\u00ebt e sotme. E rrug\u00eb tjet\u00ebr p\u00ebr t\u2019u mbrojtur nga ndikimi i k\u00ebsaj dukurie nuk ka, p\u00ebrve\u00e7 asaj q\u00eb p\u00ebrdori mendimtari yn\u00eb i madh: mbrojtja e qytet\u00ebrimit shqiptar, e kultur\u00ebs shpirt\u00ebrore e materiale, e shijes s\u00eb tij q\u00eb ai e quan \u201ct\u00eb holl\u00eb, fisnike dhe origjinale\u201d. Krenaria komb\u00ebtare, aq e dobishme n\u00eb koh\u00ebn kur po jetojm\u00eb, p\u00ebr t\u00eb frenuar val\u00ebt e reja t\u00eb emigrimit q\u00eb po p\u00ebrjetojm\u00eb, duhet t\u00eb gjej\u00eb nj\u00eb burim frym\u00ebzues te kriticizmi konician, q\u00eb n\u00eb k\u00ebt\u00eb sprov\u00eb merr p\u00ebrmasat e patriotizmit m\u00eb t\u00eb flakt\u00eb.<\/p>\n

Pavar\u00ebsisht nga gjith\u00e7ka b\u00ebri, tha dhe shkroi Konica \u00ebsht\u00eb \u201ckryetari\u201d i madh i asaj plejade kritikuesish, stigmatizuesish apo \u201cshigjetar\u00ebsh\u201d, si\u00e7 i quan Vangjel Ko\u00e7a, q\u00eb e shohin kritik\u00ebn si mjetin m\u00eb t\u00eb mir\u00eb t\u00eb rritjes s\u00eb nd\u00ebrgjegjes, ndjenj\u00ebs komb\u00ebtare dhe patriotizmit shqiptar. \u00cbsht\u00eb kjo nj\u00eb trash\u00ebgimi q\u00eb mendimi shqiptar e gjeti te Pashko Vasa, te Fishta, etj. Tek t\u00eb gjith\u00eb ata kritika dhe satira deri n\u00eb skaj funksionon si patriotiz\u00ebm.<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Nga Ndri\u00e7im Kulla Faik Konica\u00a0 diti mbi t\u00eb gjitha t\u00eb hedh\u00eb bazat e mendimit t\u00eb p\u00ebrparuar dhe modern shqiptar, t\u00eb vizionoj\u00eb nj\u00eb Shqip\u00ebri t\u00eb ardhshme europiane p\u00ebrkrah kombeve t\u00eb qytet\u00ebruara t\u00eb kontinentit t\u00eb lasht\u00eb. Aq sa fshikulloi ashp\u00ebr, si rrall\u00ebkush, mentalitetin e prapambetur shqiptar, \u201cmendjet e klasit t\u00eb kat\u00ebrt\u201d si\u00e7 i quan ai, krejt p\u00ebrgjum\u00ebsin\u00eb […]<\/p>\n","protected":false},"author":1,"featured_media":22404,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"om_disable_all_campaigns":false,"footnotes":""},"categories":[9,4],"tags":[],"yoast_head":"\nMajat e larta t\u00eb ligj\u00ebrimit sociologjik t\u00eb Faik Konic\u00ebs - Informohu qart\u00ebsisht!<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/redaktori.com\/?p=22816\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Majat e larta t\u00eb ligj\u00ebrimit sociologjik t\u00eb Faik Konic\u00ebs - Informohu qart\u00ebsisht!\" \/>\n<meta property=\"og:description\" content=\"Nga Ndri\u00e7im Kulla Faik Konica\u00a0 diti mbi t\u00eb gjitha t\u00eb hedh\u00eb bazat e mendimit t\u00eb p\u00ebrparuar dhe modern shqiptar, t\u00eb vizionoj\u00eb nj\u00eb Shqip\u00ebri t\u00eb ardhshme europiane p\u00ebrkrah kombeve t\u00eb qytet\u00ebruara t\u00eb kontinentit t\u00eb lasht\u00eb. 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