{"id":2031,"date":"2019-03-11T11:45:48","date_gmt":"2019-03-11T10:45:48","guid":{"rendered":"http:\/\/www.nyje.al\/?p=2031"},"modified":"2024-09-03T12:53:01","modified_gmt":"2024-09-03T10:53:01","slug":"balade-qytetse","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/balade-qytetse\/","title":{"rendered":"Balad\u00eb qytetse"},"content":{"rendered":"
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11.03.2019 | Pavjo Gjini<\/span><\/b><\/span><\/p>

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Nj\u00eb prirje urbane p\u00ebr t\u2019i hedhur syt\u00eb p\u00ebr nga natyra me nostalgji po b\u00ebhet gjithnj\u00eb e m\u00eb e fort\u00eb. Kjo nostalgji presupozon nj\u00eb harmoni gabimisht t\u00eb humbur t\u00eb njeriut me n\u00ebn\u00ebn-natyr\u00eb. Po flasim p\u00ebr nj\u00eb ideal ekologjik p\u00ebr rilidhje t\u00eb k\u00ebrthiz\u00ebs me t\u00eb. Natyra p\u00ebrfytyrohet si rikthimi i p\u00ebrjetsh\u00ebm i stin\u00ebve dhe moteve, aty ku njeriu mund t\u00eb jetoj\u00eb n\u00eb paqe rikthimin e s\u00eb nj\u00ebjt\u00ebs, t\u00eb b\u00ebhet Nj\u00ebsh<\/em> edhe nj\u00ebher\u00eb me Absolutin. <\/em>Natyra presupozohet si Absoluti<\/em>. Jeta urbane t\u00eb p\u00ebrball me shum\u00eb aksidente dhe t\u00eb takon me fqinj\u00eb tep\u00ebr t\u00eb panjohur rrug\u00ebve. Qyteti \u00ebsht\u00eb demokracia e t\u00eb jetuarit me t\u00eb huajin n\u00ebn nj\u00eb streh\u00eb dhe p\u00ebrballja me tepri aksidentesh artificiale t\u00eb p\u00ebrditshme. Kur demokracin\u00eb nuk e durojm\u00eb dot, at\u00ebher\u00eb duam t\u00eb besojm\u00eb t\u00ebrheqjen te nj\u00eb natyr\u00eb e cila do t\u00eb na pranoj\u00eb si mama krah\u00ebhapur sapo t\u00eb zbrazemi nga rr\u00ebmuja e qytetit. D\u00ebshira p\u00ebr natyr\u00eb \u00ebsht\u00eb antidemokratike.<\/span><\/p>

\u201cAbsurdi mund t\u00eb takohet n\u00eb \u00e7do cep t\u00eb qytetit\u201d, thoshte shkrimtari Alber Kamy. Nj\u00eb pem\u00eb e kalbur mund t\u00eb shtyp\u00eb nj\u00eb taksist pa pun\u00eb, taksia mund t\u00eb shtyp\u00eb k\u00ebmb\u00ebsorin, xhepisti mund t\u00eb t\u00eb grabis\u00eb pa u ndjer\u00eb, etj, etj. Aksidenti qytetar \u00ebsht\u00eb p\u00ebrvoj\u00eb profane. Qyteti duket nj\u00eb vend prej nga Absoluti <\/em>\u00ebsht\u00eb t\u00ebrhequr. Nj\u00eb pafund\u00ebsi aksidentesh mund t\u00eb ndodhin kur n\u00eb nj\u00eb hap\u00ebsir\u00eb t\u00eb ngusht\u00eb jeton nj\u00eb popullsi me dend\u00ebsi t\u00eb madhe. Aksidentet qytetase e l\u00ebn\u00eb qytetarin e vetmuar t\u00eb kuptoj\u00eb se qytet\u00ebrimi i v\u00ebrtet\u00eb \u00ebsht\u00eb ai i cili ia mb\u00ebrrin t\u00eb mbaj\u00eb p\u00ebrgjegj\u00ebsi p\u00ebr aksidentet e tij. Fatalizmi qytetar \u00ebsht\u00eb shenja e nj\u00eb antidemokrati n\u00eb mesin e qytetit.<\/span>
Ashtu i vetmuar si\u00e7 je, qyteti t\u00eb vorbullon n\u00ebp\u00ebr rr\u00ebmuj\u00ebn e tij. Rr\u00ebmuja qytetare t\u00eb duket si hambari ku t\u00eb ka humbur vetja si gjilp\u00ebr\u00eb e ku sa her\u00eb p\u00ebrpiqesh ta gjesh kap nga nj\u00eb t\u00eb huaj si kasht\u00eb, i cili ta b\u00ebn veten t\u00eb t\u00eb duket hambar. Qyteti duket si vendi i p\u00ebrsosur p\u00ebr t\u00eb gjetur nj\u00eb vete t\u00eb re, vetja si nj\u00eb eureka qytetare, por q\u00eb n\u00eb \u00e7do rast del t\u00eb ndihet tep\u00ebr e huaj p\u00ebr veten e panjohur. Bezdia specifike e qytetit, ajo q\u00eb ta prish raportin me Absolutin<\/em>, ajo q\u00eb s\u2019t\u00eb l\u00eb rehat t\u00eb lutesh a t\u00eb meditosh n\u00eb paqe, \u00ebsht\u00eb fqinji i panjohur, mbi t\u00eb cilin s\u2019mund t\u00eb presupozosh asnj\u00eb lloj pushteti. Fqinji t\u00eb bezdis sepse \u00ebsht\u00eb i barabart\u00eb me ty. Kojshia k\u00ebtu duhet kuptuar biblikisht si i huaji me t\u00eb cilin t\u00eb puqin rrug\u00ebt e jet\u00ebs rast\u00ebsisht, si Tjetri me t\u00eb cilin t\u00eb bie taksirati t\u00eb jetosh. Fqinji i till\u00eb \u00ebsht\u00eb kocka q\u00eb t\u00eb ka ngecur n\u00eb fyt e nuk t\u00eb shqitet, fantazma e Hamletit q\u00eb t\u00eb ulet n\u00eb kafe pa leje, apo Kuk\u00ebsi q\u00eb e mbajm\u00eb mbi supe si nj\u00eb kryq midis Londre. Qyteti \u00ebsht\u00eb tepria dhe afria maksimale e nj\u00eb Tjetri t\u00eb cilit s\u2019mund t\u2019i z\u00ebsh bes\u00eb dhe me t\u00eb cilin t\u00eb duhet t\u00eb merresh.<\/span><\/p>

Jeta na duket tep\u00ebr aksidentale, e zhurmshme dhe konfliktuale n\u00eb qytet. Nd\u00ebrsa n\u00eb natyr\u00eb, jeta duket absolute dhe harmonike. Prirja urbane p\u00ebr t\u2019i hedhur syt\u00eb p\u00ebr nga natyra \u00ebsht\u00eb d\u00ebshira p\u00ebr t\u00eb riprekur Absolutin <\/em>q\u00eb nuk duket se banon n\u00eb qytet. N\u00eb qytet, mes meje dhe Absolutit <\/em>ndodhet fqinji, t\u00eb cilin e kam tep\u00ebr af\u00ebr, ia marr er\u00ebn e fasuleve a t\u00eb peshkut, dit\u00ebt e pira t\u00eb bashk\u00ebshortit apo zhurm\u00ebn e pasmesnat\u00ebs, nj\u00eb fqinj i cili \u00ebsht\u00eb plot\u00ebsisht i barabart\u00eb me mua, por me d\u00ebshira t\u00eb ndryshme, ai t\u00eb cilit nuk i shkoj kurr\u00eb p\u00ebr vizit\u00eb sepse nuk e di kur pret miq e p\u00ebr \u00e7far\u00eb b\u00ebn muhabet. Ai p\u00ebr t\u00eb cilin jam kurioz ndonj\u00ebher\u00eb se p\u00ebrse i b\u00ebn ato gj\u00ebra q\u00eb ka zgjedhur t\u2019i b\u00ebj\u00eb. Fytyr\u00eb aq familjare dhe em\u00ebr i panjohur. Fqinj n\u00eb qytet \u00ebsht\u00eb dikush i cili t\u00eb b\u00ebn t\u00eb ndihesh m\u00eb pak se gj\u00eb. Mungesa e klisheve kulturore p\u00ebr t\u2019i zgjatur litar\u00ebt e komunikimit dhe frustrimi i tij urban pamund\u00ebsojn\u00eb njohjen me t\u00eb. Qyteti \u00ebsht\u00eb z\u00ebri q\u00eb t\u00eb thot\u00eb se jeta \u00ebsht\u00eb tep\u00ebr e shkurt\u00ebr p\u00ebr t\u00eb njohur fqinjin dhe fqinji \u00ebsht\u00eb tep\u00ebr i z\u00ebn\u00eb p\u00ebr t\u00eb t\u00eb njohur ty.<\/span><\/p>

Nga kjo p\u00ebrvoj\u00eb t\u00ebhuaj\u00ebsuese qytetare lind prirja e bazuar te presupozimi i gabuar se njeriu dikur ishte Nj\u00ebsh<\/em> me Absolutin<\/em>. Tani natyra shihet si e vetmja gjurm\u00eb e Absolutit<\/em>, vendi prej t\u00eb cilit jemi shqyer e kemi dal\u00eb n\u00eb drit\u00ebn artificiale t\u00eb qytetit. Natyra si Absolut <\/em>presupozohet si ideali i nj\u00eb paqtimi mes meje dhe saj, ku un\u00eb si subjekt dhe ajo si objekt ishim t\u00eb bashkuar n\u00eb harmoni me nj\u00ebri-tjetrin. K\u00ebrkimi i gj\u00ebrave q\u00eb i quajm\u00eb natyrale \u00ebsht\u00eb k\u00ebrkimi i Absolutit<\/em>, si molla organike, stilolapsi me l\u00ebnd\u00eb drusore dhe meditimet n\u00ebp\u00ebr parqet e qytetit. Kjo nostalgji e njeriut urban p\u00ebr natyr\u00ebn vjen nga nj\u00eb shqet\u00ebsim i v\u00ebrtet\u00eb, por \u00ebsht\u00eb nj\u00eb hap fals. Ndjesia e t\u00ebhuaj\u00ebsimit dhe e humbjes s\u00eb vetes \u00ebsht\u00eb qytetase, tep\u00ebr qytetase. N\u00ebse kalimi nga fshati n\u00eb qytet p\u00ebrmes industrializimit dukej si kalim traumatik ose entuziast p\u00ebr njer\u00ebzimin, kalimi nga qyteti n\u00eb fshat sot duket tragjik dhe patetik. Natyra nuk \u00ebsht\u00eb nj\u00eb alternativ\u00eb paq\u00ebsore ndaj kontradiktave urbane.<\/span><\/p>

Natyra \u00ebsht\u00eb nj\u00eb vend ku leht\u00ebsisht mund t\u00eb vritesh, si qyteti. Fakti q\u00eb natyra nuk flet nuk do t\u00eb thot\u00eb se nuk ka dhimbje. Madje nga mungesa e gjuh\u00ebs natyra as nuk e ka mund\u00ebsin\u00eb e \u00e7lirimit t\u00eb dhimbjes n\u00eb mendim. Natyra l\u00ebngon. Natyra \u00ebsht\u00eb vet\u00eb plaga, agonia e kafsh\u00ebve n\u00eb vetmin\u00eb e tyre, zinxhiri ushqimor ku n\u00ebna ha bijt\u00eb e saj. Pafund\u00ebsia e shp\u00ebrthimeve, fortunave e stuhive flasin p\u00ebr shpirtin e t\u00ebrbuar t\u00eb natyr\u00ebs. Natyra harmonike p\u00ebr t\u00eb cil\u00ebn ka nostalgji qytetari yn\u00eb \u00ebsht\u00eb nj\u00eb bot\u00eb pa Tjetrin<\/em>, nj\u00eb meditim drejt zbrazjes e vetes dhe nj\u00eb arratisje prej saj.<\/span><\/p>

\u00c7do fshatar mund ta d\u00ebshmoj\u00eb p\u00ebrhumbjen e qytetarit n\u00eb qytet, pavet\u00ebdijen e tij oqeanike kur qytetari i shkon p\u00ebr vizita sezonale dhe i tregon se si njer\u00ebzimi posht\u00eb n\u00eb qytet e ka humbur udh\u00ebn e zotit. Fshatari e shikon se fjal\u00ebt p\u00ebr qytetarin jan\u00eb nj\u00eb alibi. Fshatarit i vjen z\u00ebt nga tonaliteti i qytetarit, i cili sillet si nj\u00eb orakull i kthyer nga e ardhmja p\u00ebr t\u00eb d\u00ebshmuar dekadenc\u00ebn finale t\u00eb njer\u00ebzimit tek p\u00ebrmbyllet brenda vetes n\u00eb qytet. Dufi nga performanca e nj\u00eb profetizmi apokaliptik sipas maksim\u00ebs, \u201cpo vij nga e ardhmja. S\u2019ka gj\u00eb prej saj, k\u00ebtu t\u00eb t\u00ebrhequr jeni mir\u00eb, sa m\u00eb pak t\u00eb dini aq m\u00eb mir\u00eb \u00ebsht\u00eb\u201d. Fshatari s\u2019e duron melodramatizimin e qytetarit, i cili nuk e di se \u00e7far\u00eb do dhe p\u00ebr t\u00eb k\u00ebt\u00eb arsye i \u00ebsht\u00eb b\u00ebr\u00eb vetja i paduruesh\u00ebm. Fshatari intuitivisht e kupton se qytetarit vetja i \u00ebsht\u00eb b\u00ebr\u00eb Tjet\u00ebr.<\/em><\/span><\/p>

N\u00eb fshat sht\u00ebpit\u00eb jan\u00eb larg, sidomos n\u00eb veri t\u00eb Shqip\u00ebris\u00eb. Aty s\u2019ka tok\u00eb t\u00eb xanun, por kodra e male t\u00eb xanuna nd\u00ebr breza. Por edhe n\u00eb qofshin af\u00ebr fqinj\u00ebt, nj\u00eb mij\u00eb vite diskurs tradicional na largojn\u00eb prej p\u00ebrvoj\u00ebs s\u00eb Tjetrit <\/em>si i huaji n\u00eb mesin ton\u00eb. Me t\u00eb s\u2019t\u00eb duhet t\u00eb ndash nj\u00eb shkall\u00eb pallati sepse prej tij t\u00eb ndan nj\u00eb lugin\u00eb. Konfliktet me t\u00eb mund t\u00eb shnd\u00ebrrohen n\u00eb nj\u00eb luft\u00eb t\u00eb foht\u00eb akullnajore, ose t\u00eb neutralizohen me nd\u00ebrhyrjen e t\u00eb gjith\u00eb fshatit. N\u00eb fshat natyra \u00ebsht\u00eb m\u00eb af\u00ebr se fqinji. N\u00eb fshat fqinji \u00ebsht\u00eb natyra. Fraza antikrisht \u201csa m\u00eb shum\u00eb q\u00eb rri me njer\u00ebzit, aq m\u00eb shum\u00eb i dua kafsh\u00ebt\u201d \u00ebsht\u00eb evazion nga qytet\u00ebrimi. Na duhet t\u00eb k\u00ebrkojm\u00eb nj\u00eb qytet n\u00eb t\u00eb cilin sa m\u00eb shum\u00eb i duam njer\u00ebzit, aq m\u00eb shum\u00eb i duam edhe kafsh\u00ebt.<\/span><\/p>

Individit t\u00eb vetmuar qyteti i shfaqet si nj\u00eb xhung\u00ebl urbane, ngjash\u00ebm me nj\u00eb luft\u00eb civile pa arm\u00eb. Mendimtari politik Thomas Hobbes n\u00eb vepr\u00ebn monumentale \u201cLeviathan\u201d e pati nuhatur k\u00ebt\u00eb tipar q\u00eb prej shekullit t\u00eb 17-t\u00eb (fal\u00eb luft\u00ebs civile n\u00eb Angli). Kaosin e luft\u00ebs civile Hobbes-i e pati abstraguar si \u201cgjendje natyrore\u201d p\u00ebr t\u00eb shpjeguar gjendjen e p\u00ebrgjith\u00ebsuar t\u00eb frik\u00ebs s\u00eb secilit p\u00ebrball\u00eb secilit n\u00ebn munges\u00ebn e nj\u00eb autoriteti sovran. Hobbes-i thoshte se p\u00ebrgjat\u00eb koh\u00ebs kur njer\u00ebzit jetojn\u00eb pa nj\u00eb pushtet t\u00eb p\u00ebrbashk\u00ebt i cili i mban n\u00ebn kontroll, at\u00ebher\u00eb jan\u00eb n\u00eb luft\u00eb, secili kund\u00ebr secilit. Madje, edhe kur nuk luftojn\u00eb mbizot\u00ebron dispozita p\u00ebr t\u00eb luftuar nga frika ndaj Tjetrit<\/em>. \u201cN\u00eb kushte lufte, ose mentaliteti lufte, s\u2019ka hap\u00ebsir\u00eb\u201d, thoshte Hobbes-i, \u201cas p\u00ebr industri sepse frutet jan\u00eb t\u00eb pasigurta, s\u2019ka kultur\u00eb qytetase, as planifikim kohe, vepra arti apo letrare. N\u00ebn hyqmin e frik\u00ebs permanente dhe rrezikut t\u00eb nj\u00eb vdekjeje t\u00eb dhunshme, jeta e qytetarit \u00ebsht\u00eb e vetmuar, e mjer\u00eb, e ndyt\u00eb, brutale dhe e shkurt\u00ebr.\u201d<\/span><\/p>

Si zgjidhje Hobbes-i parashikonte dakordimin e qytetar\u00ebve, prej zorit t\u00eb nj\u00ebri-tjetrit, q\u00eb t\u2019i n\u00ebnshtroheshin nj\u00eb autoriteti t\u00eb p\u00ebrjetsh\u00ebm tok\u00ebsor, atij t\u00eb nj\u00eb shteti. Shteti Hobbesian ekziston edhe brenda edhe jasht\u00eb ligjit dhe vet\u00ebm k\u00ebshtu mund t\u00eb garantoj\u00eb drejt\u00ebsin\u00eb dhe paqen sociale p\u00ebrmes dor\u00ebs s\u00eb fort\u00eb t\u00eb k\u00ebrc\u00ebnimit p\u00ebr vdekje p\u00ebr \u00e7dok\u00ebnd q\u00eb k\u00ebrc\u00ebnonte me luft\u00eb civile. Pushteti Hobbesian \u00ebsht\u00eb pushtet mbi frik\u00ebn, pushteti q\u00eb jeton jasht\u00eb frik\u00ebs dhe q\u00eb me frik\u00ebn k\u00ebrc\u00ebnon. Nj\u00ebriu \u00ebsht\u00eb kafsha q\u00eb duhet t\u00eb vendos\u00eb t\u00eb t\u2019i n\u00ebnshtrohet frik\u00ebs. Kafsha vet\u00eb \u00ebsht\u00eb automatike, njeriu \u00ebsht\u00eb gjysm\u00eb-automatik, kafsha \u00ebsht\u00eb e plot\u00eb, njeriu \u00ebsht\u00eb gjysmak. Qenia e tij gjysmake e shtyn t\u00eb hedh\u00eb syt\u00eb p\u00ebr nga Tjetri.<\/em> Qyteti \u00ebsht\u00eb vendi ku kemi frik\u00eb nga vetja dhe Tjetri<\/em>, frik\u00eb nga reaksioni q\u00eb do t\u00eb ndodh\u00eb me bashkimin e vetes me Tjetrin<\/em>. Nga kjo frik\u00eb preferojm\u00eb ta shohim veten si cop\u00eb dhe t\u00eb besojm\u00eb se n\u00eb mos nj\u00eb autoritet qytetar sovran, at\u00ebher\u00eb natyra do t\u00eb na bashkoj\u00eb n\u00eb harmoni me copat e tjera kozmike.<\/span><\/p>

Qyteti yn\u00eb bashk\u00ebkohor e ka humbur veten tashm\u00eb. Deindustrializimi i tij, amortizimi i infrastruktur\u00ebs, privatizimi i hap\u00ebsirave dhe institucioneve publike dhe mungesa e nj\u00eb force kolektive shoq\u00ebrore n\u00eb mbrojtje t\u00eb qytetit e kan\u00eb mjeruar at\u00eb s\u00eb tep\u00ebrmi. Gjendja natyrore e Hobbesit sot \u00ebsht\u00eb p\u00ebrvoj\u00eb urbane. Shteti duket si nj\u00ebri nd\u00ebr k\u00ebrc\u00ebnuesit qytetas dhe jo si metak\u00ebrc\u00ebnuesi i cili sigurohet t\u00eb ruaj\u00eb paqen dhe barazin\u00eb sociale. M\u00ebnyra e nd\u00ebrhyrjes pa asnj\u00eb lajm\u00ebrim p\u00ebr prishjen e sht\u00ebpive p\u00ebrgjat\u00eb unaz\u00ebs s\u00eb re, tepria e lejeve t\u00eb nd\u00ebrtimit p\u00ebr oligark\u00ebt, plani p\u00ebr prishjen e Teatrit Komb\u00ebtar dhe sigurimi i \u00e7do sh\u00ebrbimi publik p\u00ebrmes kompanive private e nxjerrin n\u00eb pah shtetin si nj\u00ebrin nd\u00ebr lojtar\u00ebt kaotik brenda qytetit dhe jo si nj\u00eb mbar\u00ebvajt\u00ebs apo menaxhues t\u00eb tijin.<\/span><\/p>

Tashm\u00eb qyteti duket rr\u00ebnoj\u00eb. Meditimi apo emigrimi \u00ebsht\u00eb nj\u00eb tentativ\u00eb p\u00ebr t\u2019u zbrazur nga vetja, Tjetri<\/em> dhe rr\u00ebnojat e mbetura nga reaksioni i fundit mes tyre. P\u00ebr ata pak q\u00eb vendosin dhe p\u00ebr ata shum\u00eb q\u00eb fantazojn\u00eb t\u00eb shkojn\u00eb n\u00eb fshat p\u00ebr t\u2019i q\u00ebndruar larg fqinjit, p\u00ebr ta b\u00ebr\u00eb buk\u00ebn me duart e veta dhe p\u00ebr t\u00eb pasur marr\u00ebdh\u00ebnie agrare me gruan, fshati do t\u2019u dal\u00eb si rikthimi i qytetit n\u00eb nj\u00eb form\u00eb tjet\u00ebr. Pamja e fshatit t\u00eb sot\u00ebm: rruga e ngusht\u00eb e ndar\u00eb me sht\u00ebpija, ajo shum\u00ebkat\u00ebshja e Drejtorit t\u00eb Shkoll\u00ebs apo e ish-Kryekomunari rrethuar me lisa t\u00eb gjat\u00eb, port\u00eb elektronike dhe panele diellore; pamja e saj ekologjike p\u00ebrball\u00eb balt\u00ebs s\u00eb \u00e7atis\u00eb s\u00eb pikuar p\u00ebrball\u00eb, t\u00eb nj\u00eb ish-kooperativisti, me f\u00ebmij\u00ebn e s\u00ebmur\u00eb mbyllur brenda e t\u00eb sh\u00ebndoshin diku n\u00eb burgjet me standarde evropiane apo n\u00eb burgun e kantierit t\u00eb qytetit ngjitur. Nuk ka pamje m\u00eb klasore sot sesa ajo e fshatit shqiptar.<\/span><\/p>

D\u00ebshira p\u00ebr fshatin si ripaqtim me natyr\u00ebn vjen nga \u00e7magjepsja me qytetin. Qyteti duket entropik e qytetari ndihet vrim\u00eb e zez\u00eb. Qyteti duket kaosi i tepris\u00eb, nd\u00ebrsa qytetari vetmia e munges\u00ebs. Rendja qytetase na lodh sepse veten nuk e gjejm\u00eb kund n\u00ebp\u00ebr t\u00eb. T\u00ebhuaj\u00ebsimi qytetas retroaktivisht e prapakthimthi ngre alibin\u00eb e nj\u00eb lumturie t\u00eb humbur n\u00eb fshat. Nj\u00eb jet\u00eb natyrale \u00ebsht\u00eb iluzion i t\u00ebhuaj\u00ebsimit. Vet\u00eb natyra nuk \u00ebsht\u00eb natyrale. Natyra \u00ebsht\u00eb bukur njer\u00ebzore, n\u00eb kuptimin q\u00eb \u00ebsht\u00eb e paqart\u00eb dhe fatale. Prandaj na duhet ta mendojm\u00eb Sizifin ton\u00eb urban mu n\u00eb mes t\u00eb natyr\u00ebs dhe aspak rehat. Kur nj\u00eb m\u00ebngjes u zgjua, pas \u00ebndrrash t\u00eb trazuara, u gjend po i nj\u00ebjti, por n\u00eb nj\u00eb qytet t\u00eb shnd\u00ebrruar n\u00eb nj\u00eb xhung\u00ebl t\u00eb p\u00ebrbindshme. Aty s\u2019kishte mund\u00ebsi t\u00eb shqet\u00ebsohej p\u00ebr vones\u00ebn e tij n\u00eb pun\u00eb, por p\u00ebr kandrrat apo luan\u00ebt q\u00eb mund ta kafshonin nga \u00e7do cep peme. Natyra, si d\u00ebshira p\u00ebr t\u00eb shkuar nga t\u00eb fryj\u00eb era, t\u00eb \u00e7on n\u00eb goj\u00ebn e ujkut.<\/span><\/p>

Prandaj na duhet qyteti, p\u00ebr t\u00eb marr\u00eb p\u00ebrgjegj\u00ebsi p\u00ebr bot\u00ebn bashk\u00eb me Tjetrin. Ervin Hatibi e p\u00ebrshkruan m\u00eb bukur duke th\u00ebn\u00eb se \u201cqyteti \u00ebsht\u00eb ajo gj\u00eb q\u00eb na duhet p\u00ebr t\u00eb shpuar nat\u00ebn dhe p\u00ebr t\u00eb dal\u00eb te drita artificiale e jet\u00ebs bashk\u00eb. Qyteti \u00ebsht\u00eb ajo gj\u00eb q\u00eb na duhet kryesisht kur erret… Qyteti na duhet q\u00eb t\u00eb organizojm\u00eb vetmit\u00eb n\u00eb nj\u00eb mandala urbanistike nd\u00ebrbesimi\u201d. Ky konak kaotik \u00ebsht\u00eb plot pak\u00ebnaq\u00ebsi, p\u00ebrjashtime, bezdi dhe rreziqe, por \u00ebsht\u00eb edhe vendi ku mundemi me e taku Tjetrin t\u00eb barabart\u00eb me veten dhe p\u00ebrmes tij me e njoh veten ton\u00eb si t\u00eb huaj; qyteti \u00ebsht\u00eb vendi ku vetja mund t\u00eb na surprizoj\u00eb, qyteti \u00ebsht\u00eb vendi ku vetja nuk \u00ebsht\u00eb fatale, por e tejkalueshme, qyteti \u00ebsht\u00eb vendi ku mund t\u00eb mos dor\u00ebzohesh.<\/span><\/p>

Na duhet ta imagjinojm\u00eb balad\u00ebn qytetse, ende n\u00eb endje, mbram\u00eb n\u00eb qytet, bashk\u00eb me Migjenin, kur qiella dhe hyjt e vram\u00eb, nj\u00eb ngjarje pan\u00eb: Hije\u2026 jo! \u2013 por nj\u00eb grue me ftyr\u00eb t\u00eb zbet\u00eb edhe me sy t\u00eb zez si jeta e saj, me plag\u00eb n\u00eb gjoks e stolisun me veshje dhe me shpirt t\u00eb grisun; nj\u00eb kens k\u00ebso bote, nj\u00eb fantom uje q\u00eb vallzonte valle n\u00eb rrug\u00eb t\u00eb madhe, me ndjesi t\u00eb ngrime, me Tjetrin<\/em> n\u00eb gji, pa krenari, nj\u00eb jehon\u00eb q\u00eb vazhdon e vall\u00ebzon nat\u00ebn von\u00eb, n\u00ebp\u00ebr rrug\u00ebt e qytetit ton\u00eb.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>","protected":false},"excerpt":{"rendered":"

11.03.2019 | Pavjo Gjini Nj\u00eb prirje urbane p\u00ebr t\u2019i hedhur syt\u00eb p\u00ebr nga natyra me nostalgji po b\u00ebhet gjithnj\u00eb e m\u00eb e fort\u00eb. Kjo nostalgji presupozon nj\u00eb harmoni gabimisht t\u00eb humbur t\u00eb njeriut me n\u00ebn\u00ebn-natyr\u00eb. Po flasim p\u00ebr nj\u00eb ideal ekologjik p\u00ebr rilidhje t\u00eb k\u00ebrthiz\u00ebs me t\u00eb. Natyra p\u00ebrfytyrohet si rikthimi i p\u00ebrjetsh\u00ebm i stin\u00ebve dhe moteve, aty ku njeriu mund t\u00eb jetoj\u00eb n\u00eb paqe rikthimin e s\u00eb nj\u00ebjt\u00ebs, t\u00eb b\u00ebhet Nj\u00ebsh edhe nj\u00ebher\u00eb me Absolutin. Natyra presupozohet si Absoluti. Jeta urbane t\u00eb p\u00ebrball me shum\u00eb aksidente dhe t\u00eb takon me fqinj\u00eb tep\u00ebr t\u00eb panjohur rrug\u00ebve. Qyteti \u00ebsht\u00eb demokracia e t\u00eb jetuarit me t\u00eb huajin n\u00ebn nj\u00eb streh\u00eb dhe p\u00ebrballja me tepri aksidentesh artificiale t\u00eb p\u00ebrditshme. Kur demokracin\u00eb nuk e durojm\u00eb dot, at\u00ebher\u00eb duam t\u00eb besojm\u00eb t\u00ebrheqjen te nj\u00eb natyr\u00eb e cila do t\u00eb na pranoj\u00eb si mama krah\u00ebhapur sapo t\u00eb zbrazemi nga rr\u00ebmuja e qytetit. D\u00ebshira p\u00ebr natyr\u00eb \u00ebsht\u00eb antidemokratike. \u201cAbsurdi mund t\u00eb takohet n\u00eb \u00e7do cep t\u00eb qytetit\u201d, thoshte shkrimtari Alber Kamy. Nj\u00eb pem\u00eb e kalbur mund t\u00eb shtyp\u00eb nj\u00eb taksist pa pun\u00eb, taksia mund t\u00eb shtyp\u00eb k\u00ebmb\u00ebsorin, xhepisti mund t\u00eb t\u00eb grabis\u00eb pa u ndjer\u00eb, etj, etj. Aksidenti qytetar \u00ebsht\u00eb p\u00ebrvoj\u00eb profane. Qyteti duket nj\u00eb vend prej nga Absoluti \u00ebsht\u00eb t\u00ebrhequr. Nj\u00eb pafund\u00ebsi aksidentesh mund t\u00eb ndodhin kur n\u00eb nj\u00eb hap\u00ebsir\u00eb t\u00eb ngusht\u00eb jeton nj\u00eb popullsi me dend\u00ebsi t\u00eb madhe. Aksidentet qytetase e l\u00ebn\u00eb qytetarin e vetmuar t\u00eb kuptoj\u00eb se qytet\u00ebrimi i v\u00ebrtet\u00eb \u00ebsht\u00eb ai i cili ia mb\u00ebrrin t\u00eb mbaj\u00eb p\u00ebrgjegj\u00ebsi p\u00ebr aksidentet e tij. Fatalizmi qytetar \u00ebsht\u00eb shenja e nj\u00eb antidemokrati n\u00eb mesin e qytetit.Ashtu i vetmuar si\u00e7 je, qyteti t\u00eb vorbullon n\u00ebp\u00ebr rr\u00ebmuj\u00ebn e tij. Rr\u00ebmuja qytetare t\u00eb duket si hambari ku t\u00eb ka humbur vetja si gjilp\u00ebr\u00eb e ku sa her\u00eb p\u00ebrpiqesh ta gjesh kap nga nj\u00eb t\u00eb huaj si kasht\u00eb, i cili ta b\u00ebn veten t\u00eb t\u00eb duket hambar. Qyteti duket si vendi i p\u00ebrsosur p\u00ebr t\u00eb gjetur nj\u00eb vete t\u00eb re, vetja si nj\u00eb eureka qytetare, por q\u00eb n\u00eb \u00e7do rast del t\u00eb ndihet tep\u00ebr e huaj p\u00ebr veten e panjohur. Bezdia specifike e qytetit, ajo q\u00eb ta prish raportin me Absolutin, ajo q\u00eb s\u2019t\u00eb l\u00eb rehat t\u00eb lutesh a t\u00eb meditosh n\u00eb paqe, \u00ebsht\u00eb fqinji i panjohur, mbi t\u00eb cilin s\u2019mund t\u00eb presupozosh asnj\u00eb lloj pushteti. Fqinji t\u00eb bezdis sepse \u00ebsht\u00eb i barabart\u00eb me ty. Kojshia k\u00ebtu duhet kuptuar biblikisht si i huaji me t\u00eb cilin t\u00eb puqin rrug\u00ebt e jet\u00ebs rast\u00ebsisht, si Tjetri me t\u00eb cilin t\u00eb bie taksirati t\u00eb jetosh. Fqinji i till\u00eb \u00ebsht\u00eb kocka q\u00eb t\u00eb ka ngecur n\u00eb fyt e nuk t\u00eb shqitet, fantazma e Hamletit q\u00eb t\u00eb ulet n\u00eb kafe pa leje, apo Kuk\u00ebsi q\u00eb e mbajm\u00eb mbi supe si nj\u00eb kryq midis Londre. Qyteti \u00ebsht\u00eb tepria dhe afria maksimale e nj\u00eb Tjetri t\u00eb cilit s\u2019mund t\u2019i z\u00ebsh bes\u00eb dhe me t\u00eb cilin t\u00eb duhet t\u00eb merresh. Jeta na duket tep\u00ebr aksidentale, e zhurmshme dhe konfliktuale n\u00eb qytet. Nd\u00ebrsa n\u00eb natyr\u00eb, jeta duket absolute dhe harmonike. Prirja urbane p\u00ebr t\u2019i hedhur syt\u00eb p\u00ebr nga natyra \u00ebsht\u00eb d\u00ebshira p\u00ebr t\u00eb riprekur Absolutin q\u00eb nuk duket se banon n\u00eb qytet. N\u00eb qytet, mes meje dhe Absolutit ndodhet fqinji, t\u00eb cilin e kam tep\u00ebr af\u00ebr, ia marr er\u00ebn e fasuleve a t\u00eb peshkut, dit\u00ebt e pira t\u00eb bashk\u00ebshortit apo zhurm\u00ebn e pasmesnat\u00ebs, nj\u00eb fqinj i cili \u00ebsht\u00eb plot\u00ebsisht i barabart\u00eb me mua, por me d\u00ebshira t\u00eb ndryshme, ai t\u00eb cilit nuk i shkoj kurr\u00eb p\u00ebr vizit\u00eb sepse nuk e di kur pret miq e p\u00ebr \u00e7far\u00eb b\u00ebn muhabet. Ai p\u00ebr t\u00eb cilin jam kurioz ndonj\u00ebher\u00eb se p\u00ebrse i b\u00ebn ato gj\u00ebra q\u00eb ka zgjedhur t\u2019i b\u00ebj\u00eb. Fytyr\u00eb aq familjare dhe em\u00ebr i panjohur. Fqinj n\u00eb qytet \u00ebsht\u00eb dikush i cili t\u00eb b\u00ebn t\u00eb ndihesh m\u00eb pak se gj\u00eb. Mungesa e klisheve kulturore p\u00ebr t\u2019i zgjatur litar\u00ebt e komunikimit dhe frustrimi i tij urban pamund\u00ebsojn\u00eb njohjen me t\u00eb. Qyteti \u00ebsht\u00eb z\u00ebri q\u00eb t\u00eb thot\u00eb se jeta \u00ebsht\u00eb tep\u00ebr e shkurt\u00ebr p\u00ebr t\u00eb njohur fqinjin dhe fqinji \u00ebsht\u00eb tep\u00ebr i z\u00ebn\u00eb p\u00ebr t\u00eb t\u00eb njohur ty. Nga kjo p\u00ebrvoj\u00eb t\u00ebhuaj\u00ebsuese qytetare lind prirja e bazuar te presupozimi i gabuar se njeriu dikur ishte Nj\u00ebsh me Absolutin. Tani natyra shihet si e vetmja gjurm\u00eb e Absolutit, vendi prej t\u00eb cilit jemi shqyer e kemi dal\u00eb n\u00eb drit\u00ebn artificiale t\u00eb qytetit. Natyra si Absolut presupozohet si ideali i nj\u00eb paqtimi mes meje dhe saj, ku un\u00eb si subjekt dhe ajo si objekt ishim t\u00eb bashkuar n\u00eb harmoni me nj\u00ebri-tjetrin. K\u00ebrkimi i gj\u00ebrave q\u00eb i quajm\u00eb natyrale \u00ebsht\u00eb k\u00ebrkimi i Absolutit, si molla organike, stilolapsi me l\u00ebnd\u00eb drusore dhe meditimet n\u00ebp\u00ebr parqet e qytetit. Kjo nostalgji e njeriut urban p\u00ebr natyr\u00ebn vjen nga nj\u00eb shqet\u00ebsim i v\u00ebrtet\u00eb, por \u00ebsht\u00eb nj\u00eb hap fals. Ndjesia e t\u00ebhuaj\u00ebsimit dhe e humbjes s\u00eb vetes \u00ebsht\u00eb qytetase, tep\u00ebr qytetase. N\u00ebse kalimi nga fshati n\u00eb qytet p\u00ebrmes industrializimit dukej si kalim traumatik ose entuziast p\u00ebr njer\u00ebzimin, kalimi nga qyteti n\u00eb fshat sot duket tragjik dhe patetik. Natyra nuk \u00ebsht\u00eb nj\u00eb alternativ\u00eb paq\u00ebsore ndaj kontradiktave urbane. Natyra \u00ebsht\u00eb nj\u00eb vend ku leht\u00ebsisht mund t\u00eb vritesh, si qyteti. Fakti q\u00eb natyra nuk flet nuk do t\u00eb thot\u00eb se nuk ka dhimbje. Madje nga mungesa e gjuh\u00ebs natyra as nuk e ka mund\u00ebsin\u00eb e \u00e7lirimit t\u00eb dhimbjes n\u00eb mendim. Natyra l\u00ebngon. Natyra \u00ebsht\u00eb vet\u00eb plaga, agonia e kafsh\u00ebve n\u00eb vetmin\u00eb e tyre, zinxhiri ushqimor ku n\u00ebna ha bijt\u00eb e saj. Pafund\u00ebsia e shp\u00ebrthimeve, fortunave e stuhive flasin p\u00ebr shpirtin e t\u00ebrbuar t\u00eb natyr\u00ebs. Natyra harmonike p\u00ebr t\u00eb cil\u00ebn ka nostalgji qytetari yn\u00eb \u00ebsht\u00eb nj\u00eb bot\u00eb pa Tjetrin, nj\u00eb meditim drejt zbrazjes e vetes dhe nj\u00eb arratisje prej saj. \u00c7do fshatar mund ta d\u00ebshmoj\u00eb p\u00ebrhumbjen e qytetarit n\u00eb qytet, pavet\u00ebdijen e tij oqeanike kur qytetari i shkon p\u00ebr vizita sezonale dhe i tregon se si njer\u00ebzimi posht\u00eb n\u00eb qytet e ka humbur udh\u00ebn e zotit. Fshatari e shikon se fjal\u00ebt p\u00ebr qytetarin jan\u00eb nj\u00eb alibi. Fshatarit i vjen z\u00ebt nga tonaliteti i qytetarit, i cili sillet si nj\u00eb orakull i kthyer nga e ardhmja p\u00ebr t\u00eb d\u00ebshmuar dekadenc\u00ebn finale t\u00eb njer\u00ebzimit 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