{"id":2310,"date":"2019-08-23T20:11:15","date_gmt":"2019-08-23T18:11:15","guid":{"rendered":"http:\/\/www.nyje.al\/?p=2310"},"modified":"2024-09-04T11:11:48","modified_gmt":"2024-09-04T09:11:48","slug":"aferdita-onuzi-te-kthehet-sa-me-pare-vemendja-shteterore-ndaj-institucioneve-te-kultures-artit-dhe-trashegimise-kulturore","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/aferdita-onuzi-te-kthehet-sa-me-pare-vemendja-shteterore-ndaj-institucioneve-te-kultures-artit-dhe-trashegimise-kulturore\/","title":{"rendered":"Af\u00ebrdita Onuzi: T\u00eb kthehet sa m\u00eb par\u00eb v\u00ebmendja shtet\u00ebrore ndaj institucioneve t\u00eb kultur\u00ebs, artit dhe trash\u00ebgimis\u00eb kulturore"},"content":{"rendered":"\t\t
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nyje.al | 23.08.2019\u00a0<\/strong><\/span><\/p>

Bised\u00eb me antropologen Af\u00ebrdita Onuzi mbi studimin e saj t\u00eb vitit 1979 mbi \u00a0ferm\u00ebn\u00a0 \u201cYlli i Kuq\u201d n\u00eb Kam\u00ebz; kultura materiale, \u00a0veshjet popullore \u00a0dhe r\u00ebnd\u00ebsia e mbrojtjes s\u00eb tyre, si dhe raportet shtet- dije sot.<\/strong><\/em><\/span><\/p>

40 vite m\u00eb par\u00eb, n\u00eb maj t\u00eb 1979-s, nj\u00eb etnografe e re p\u00ebr arsye studimore vendos t\u00eb marr\u00eb \u00e7do dit\u00eb autobusin e linj\u00ebs Tiran\u00eb-Kam\u00ebz p\u00ebr nj\u00eb muaj me rradh\u00eb p\u00ebr t\u00eb zhvilluar ekspedit\u00ebn e saj n\u00eb Nd\u00ebrmarrjen Bujq\u00ebsore \u201cYlli i Kuq\u201d. Kjo nd\u00ebrmarrje shtrihej n\u00eb veri-per\u00ebndim t\u00eb qytetit t\u00eb Tiran\u00ebs, n\u00eb nj\u00eb zon\u00eb pjes\u00ebrisht fushore, pjes\u00ebrisht kodrinore, e cila kufizohej n\u00eb lindje me lumin T\u00ebrkuz, n\u00eb per\u00ebndim me lumin e Tiran\u00ebs dhe Lan\u00ebs, dhe n\u00eb veri me kooperativ\u00ebn bujq\u00ebsore t\u00eb Prez\u00ebs e me nd\u00ebrmarrjen bujq\u00ebsore \u201c17 n\u00ebntori\u201d. Nd\u00ebrmarrja bujq\u00ebsore e krijuar m\u00eb 29 maj 1946 me vendim t\u00eb Presidiumit t\u00eb Kuvendit Popullor t\u00eb RPSH-s\u00eb, 50 vite m\u00eb von\u00eb (1996) me r\u00ebnien e diktatur\u00ebs, do t\u00eb merrte statusin e qytetit t\u00eb Kamz\u00ebs. [1]<\/a><\/span>
Dyzet vite m\u00eb von\u00eb, e nj\u00ebjta etnografe q\u00eb kishte studiuar jet\u00ebn e pun\u00ebtor\u00ebve t\u00eb fush\u00ebs (bujq\u00ebsis\u00eb), pun\u00ebtor\u00ebve t\u00eb minierave apo t\u00eb sektor\u00ebve t\u00eb tjer\u00eb t\u00eb \u201cYllit t\u00eb Kyq\u201d, rikthehet n\u00eb t\u00eb nj\u00ebjtin vend, (por me nuanca n\u00eb t\u00eb blu) p\u00ebr t\u00eb diskutuar mbi studimin \u201cNdryshime n\u00eb m\u00ebnyr\u00ebn e jetes\u00ebs s\u00eb klas\u00ebs pun\u00ebtore n\u00eb Kam\u00ebz\u201d (1979), p\u00ebrvoj\u00ebn e saj 48 vje\u00e7are si antropologe si dhe sfidat aktuale t\u00eb etnografis\u00eb shqiptare.<\/span>
[1]<\/a>Af\u00ebrdita Onuzi, \u201cNdryshime n\u00eb m\u00ebnyr\u00ebn e jetes\u00ebs s\u00eb klas\u00ebs pun\u00ebtore n\u00eb ferm\u00ebn \u201cYlli i Kuq\u201d, Kamz\u00eb, fq. 64, \u00a0Etnografia Shqiptare, nr.12, 1983<\/em>.<\/span><\/p>

Af\u00ebrdita Onuzi \u00ebsht\u00eb nj\u00eb nga studiueset m\u00eb t\u00eb r\u00ebnd\u00ebsishme n\u00eb l\u00ebmin e etnografis\u00eb shqiptare. Studente e m\u00eb pas kolege e themeluesit t\u00eb Antropologjis\u00eb Rrok Zojzi, ka filluar pun\u00ebn e saj n\u00eb vitet \u201970, autore e shum\u00eb artikujve shkencor\u00eb, publikimeve dhe drejtuese e projekteve, ajo vazhdon sot e k\u00ebsaj dite t\u00eb jap\u00eb kontribut t\u00eb vyer n\u00eb studimet antropologjike. Publikimi i fundit i saj, n\u00eb pozicionin e drejtueses s\u00eb projektit disa v\u00ebllimor \u201cVeshje Popullore\u201d na sjell nj\u00eb studim me vlera t\u00eb jasht\u00ebzakonshme mbi veshjet popullore t\u00eb Shqip\u00ebris\u00eb, duke nxjerr\u00eb n\u00eb pah elementet arkaike e t\u00eb ve\u00e7anta, si dhe zbukurimet e tjera t\u00eb veshjeve n\u00eb rrethina t\u00eb ve\u00e7anta kostumologjike (Mirdit\u00eb, Lezh\u00eb, Shkod\u00ebr, Tropoj\u00eb, Kuk\u00ebs e Has).
<\/em><\/span>
Pyetje<\/strong>: Nj\u00eb v\u00ebshtrim n\u00eb retrospektiv\u00eb, cila ka qen\u00eb trajektorja e edukimit deri sa arrit\u00ebt n\u00eb studimet p\u00ebr Antropologji?<\/span>
P\u00ebrgjigje<\/strong>: Kam pasur nj\u00eb f\u00ebmij\u00ebri t\u00eb bukur, brenda kushteve t\u00eb asaj kohe. Jam lindur n\u00eb Tiran\u00eb, e n\u00eb mosh\u00ebn 5 vje\u00e7are jemi kthyer familjarisht n\u00eb Kuk\u00ebs, n\u00eb qytetin e tim eti. Mbaj mend Kuk\u00ebsin e vjet\u00ebr, n\u00eb t\u00eb cilin banonin shum\u00eb kosovar\u00eb t\u00eb ardhur p\u00ebrgjat\u00eb viteve 1923-1929, t\u00eb larguar forc\u00ebrisht nga serb\u00ebt. Ndjej mir\u00ebnjohje ndaj shqiptar\u00ebve t\u00eb Kosov\u00ebs t\u00eb zhvendosur n\u00eb Kuk\u00ebs, pasi kishin ndikuar jo pak n\u00eb organizimin e n\u00eb pamjen e rregullt e t\u00eb bukur t\u00eb qytetit n\u00eb at\u00eb koh\u00eb. \u00c7do rrugic\u00eb b\u00ebnte gar\u00eb me tjetr\u00ebn se kush ishte m\u00eb e pastra. Urbanistika e qytetit ishte projektuar nga nj\u00eb inxhinier italian; spitali ishte n\u00eb cep e jo n\u00eb qend\u00ebr; th\u00ebrtorja (n\u00eb at\u00eb koh\u00eb quhej sallahame) ishte af\u00ebr Drinit t\u00eb Zi; qendra administrative ishte bllok m\u00eb vete e zona e banuar m\u00eb vete; kishte nj\u00eb lulishte q\u00eb sot mund ta merrje p\u00ebr model.<\/span><\/p>

Pasi mbarova arsimin 7-vje\u00e7ar n\u00eb Kuk\u00ebs, \u00a0p\u00ebrzgjidhem m\u00eb pas p\u00ebr t\u00eb vazhduar n\u00eb liceun artistik t\u00eb Tiran\u00ebs. N\u00eb p\u00ebrfundim t\u00eb studimeve n\u00eb lice, pasi e ndjeja veten jo fort t\u00eb talentuar p\u00ebr deg\u00ebn e muzik\u00ebs, d\u00ebshira ishte t\u00eb vazhdoja studimet n\u00eb Bashkimin Sovjetik, por kjo nuk u b\u00eb e mundur. Gjat\u00eb koh\u00ebs s\u00eb studimeve t\u00eb mia n\u00eb liceun artistik, ndikimi i m\u00ebsuesit tim n\u00eb l\u00ebnd\u00ebn e folklorit (Ramadan Sokoli) m\u00eb nxiti d\u00ebshir\u00ebn p\u00ebr t\u00eb studiuar trash\u00ebgimin\u00eb kulturore. Ve\u00e7 k\u00ebsaj,\u00a0 edhe prejardhja ime nga zonat fshatare m\u00eb favorizonte t\u00eb vazhdoja studimet e mia n\u00eb fush\u00ebn e etnografis\u00eb.<\/span><\/p>

Pyetje<\/strong>: Nj\u00eb nd\u00ebr ekspeditat e zhvilluara n\u00eb karrier\u00ebn tuaj si antropologe ishte dhe ajo n\u00eb maj t\u00eb vitit 1979 n\u00eb zon\u00ebn e Kamz\u00ebs, q\u00eb n\u00eb at\u00eb koh\u00eb quhej Nd\u00ebrmarrja bujq\u00ebsore Ferma \u201cYlli i Kuq\u201d. Cilat ishin element\u00ebt e par\u00eb t\u00eb jet\u00ebs n\u00eb ferm\u00eb q\u00eb u ndeshet p\u00ebrgjat\u00eb k\u00ebsaj ekspedite?<\/span>
P\u00ebrgjigje<\/strong>: Fermat jan\u00eb konsideruar t\u00eb nj\u00eb niveli m\u00eb t\u00eb lart\u00eb se kooperativat, jo m\u00eb kot, pas r\u00ebnies s\u00eb komunizmit fermat jan\u00eb kthyer n\u00eb qytete dhe kooperativat n\u00eb fshatra. Kjo dukej q\u00eb nga pagesa e dit\u00ebs s\u00eb pun\u00ebs; nd\u00ebrkoh\u00eb q\u00eb n\u00eb kooperativa ishte 30 lek\u00eb, n\u00eb ferma ishte 200-250 lek\u00eb. Kjo ndryshonte dhe kapacitetin bler\u00ebs, n\u00ebse me 30 lek\u00eb mund t\u00eb blije vet\u00ebm nj\u00eb buk\u00eb misri, me 200 lek\u00eb mund t\u00eb blije 4 buk\u00eb gruri, e kjo ndikonte edhe n\u00eb nivelin e jetes\u00ebs. E kisha zgjedhur ferm\u00ebn e Kamz\u00ebs pasi na duhej t\u00eb tregonim p\u00ebrparimin e zonave fshatare dhe ecurin\u00eb e pun\u00ebs n\u00eb ferma, duke v\u00ebn\u00eb n\u00eb dukje ndryshimet q\u00eb kishin ndodhur n\u00eb m\u00ebnyr\u00ebn e jetes\u00ebs, t\u00eb banuarit dhe t\u00eb ushqyerit n\u00eb ferm\u00eb. Sht\u00ebpit\u00eb private ishin shum\u00eb t\u00eb pakta, pasi n\u00eb at\u00eb koh\u00eb u ishte dh\u00ebn\u00eb prioritet nd\u00ebrtimi i pallateve p\u00ebr banor\u00ebt. N\u00eb Kamz\u00ebn e asaj kohe kishte banor\u00eb t\u00eb ardhur nga Skrapari, nga Devolli, nga Mir\u00ebdita, Burreli dhe Kuk\u00ebsi po ashtu, por komuniteti m\u00eb i madh ishte nga Skrapari. Numri i banor\u00ebve ishte rritur p\u00ebr shkak t\u00eb krijimit t\u00eb fshatrave t\u00eb reja, zhvendosjes s\u00eb banor\u00ebve nga zona t\u00eb tjera dhe rritjes s\u00eb lindshm\u00ebris\u00eb s\u00eb popullsis\u00eb.<\/span><\/p>

\"\"<\/a><\/span> Marr\u00eb nga libri Etnografia Shqiptare, nr. 12 (1982)<\/strong><\/span><\/p>


Pjes\u00eb e shk\u00ebptuar nga studimi i m\u00ebsip\u00ebrm sesi kujtohet Kamza n\u00eb 1979<\/em><\/strong><\/span>
\u201cN\u00eb mes t\u00eb \u00e7do fshati kalon rruga kryesore. Rreth saj jan\u00eb vendosur pran\u00eb e pran\u00eb nj\u00ebra-tjetr\u00ebs nd\u00ebrtesa e shkoll\u00ebs, vatra e kultur\u00ebs, muzeu i fshatit, qendra sh\u00ebndet\u00ebsore, \u00e7erdhja e kopshti i f\u00ebmij\u00ebve, dyqani ushqimor dhe ai i artikujve t\u00eb p\u00ebrzier, marangoz\u00ebt, rrobaqepsia, berber\u00ebt, k\u00ebpucaria etj. Nd\u00ebrsa objektet ekonomike, pa p\u00ebrjashtim, ndodhen jasht\u00eb zon\u00ebs s\u00eb banuar. K\u00ebshtu n\u00eb pamjen e k\u00ebtyre fshatrave ka lindur nj\u00eb skem\u00eb krejt e ndryshme n\u00eb krahasim me skem\u00ebn e vjet\u00ebr. N\u00eb form\u00ebn m\u00eb t\u00eb plot\u00eb k\u00ebto ndryshime duken n\u00eb fshatin Kamz\u00eb, q\u00eb \u00ebsht\u00eb dhe qendra e ferm\u00ebs. Pak gj\u00eb e ndan k\u00ebt\u00eb qend\u00ebr nga qyteti. N\u00eb mes t\u00eb saj ka z\u00ebn\u00eb vend nj\u00eb ansamb\u00ebl arkitektonik ku p\u00ebrfshihen pallati i kultur\u00ebs e kino-klubi, spitali me t\u00eb gjitha repartet, dy \u00e7erdhe e dy kopshte f\u00ebmij\u00ebsh, magazinat popullore me artikuj t\u00eb ndrysh\u00ebm etj. Komplekse t\u00eb tjera, si: shkolla e mesme, konvikti, dyqanet e riparim-sh\u00ebrbimit, restoranti, bufet\u00eb, banjo-lavanteria, parcelat e gjelb\u00ebruara q\u00eb sh\u00ebrbejn\u00eb si vende pushimi p\u00ebr banor\u00ebt, pallatet shum\u00ebkat\u00ebshe t\u00eb banimit e plot\u00ebsojn\u00eb m\u00eb mir\u00eb pamjen e k\u00ebsaj qendre banimi<\/em>. \u201c[2]<\/a><\/span>
[2]<\/a>Af\u00ebrdita Onuzi, \u201cNdryshime n\u00eb m\u00ebnyr\u00ebn e jetes\u00ebs s\u00eb klas\u00ebs pun\u00ebtore n\u00eb ferm\u00ebn \u201cYlli i Kuq\u201d, Kamz\u00eb, fq. 69,\u00a0 Etnografia Shqiptare, nr.12, 1983<\/em><\/span>
\"\"<\/a><\/span>
vazhdon<\/em><\/strong>:\u00a0 Sht\u00ebpiat e banimit kishin nj\u00eb dhom\u00eb e nj\u00eb kuzhin\u00eb t\u00eb vog\u00ebl, nj\u00eb dhom\u00eb gjumi p\u00ebr \u00e7iftet q\u00eb zakonisht ishte nga ana e diellit. Kuzhinat ishin t\u00eb nd\u00ebrtuara me nj\u00eb aneks; dhoma e pritjes lihej posa\u00e7\u00ebrisht p\u00ebr t\u00eb pritur miqt\u00eb. Odat pajiseshin nj\u00ebsoj me t\u00eb nj\u00ebjtat mobilje, pasi shteti k\u00ebrkonte barazin\u00eb midis shtresave shoq\u00ebrore: dy divane standart q\u00eb n\u00eb \u00e7do sht\u00ebpi i gjeje nj\u00ebsoj, me copa damasku t\u00eb prodhuara n\u00eb Kombinatin e tekstileve \u201cStalin\u201d, apo n\u00eb Berat n\u00eb tekstilin \u201cMao Ce Dun\u201d, t\u00eb nj\u00ebjtit q\u00eb prodhonin biblioteka dhe kundrabufe identike. Do mund t\u00eb shtrohej pyetja p\u00ebrse t\u00eb gjitha k\u00ebto mobilie ishin nj\u00ebsoj? Arsyeja kryesore ishte se ndalohej iniciativa private, dhe t\u00eb gjitha nd\u00ebrmarrjet e drurit prodhonin nj\u00ebsoj si n\u00eb Tiran\u00eb, si n\u00eb Kruj\u00eb, si n\u00eb Pogradec ; shteti k\u00ebrkonte barazin\u00eb, uniformitetin, t\u00eb gjith\u00eb t\u00eb nj\u00ebjt\u00eb, t\u00eb gjith\u00eb t\u00eb barabart\u00eb<\/em>. E nj\u00ebjta gj\u00eb ndodhte edhe me qilimat e prodhuar n\u00eb Kruj\u00eb, n\u00eb Kor\u00e7\u00eb e n\u00eb Kuk\u00ebs. Ndryshe ndodhte n\u00ebp\u00ebr fshatra; aty grat\u00eb e zonave t\u00eb thella duke qen\u00eb se shtroje e mbuloje i b\u00ebnin vet\u00eb, aty-k\u00ebtu gjeje shk\u00ebndija improvizimi dhe krijimtarie t\u00eb ve\u00e7ant\u00eb.<\/span><\/p>

\"\"<\/a><\/span>

Pyetje<\/strong>: N\u00eb studimin tuaj p\u00ebr ferm\u00ebn \u201cYlli i Kuq\u201d flisni edhe p\u00ebr kushtet higjeno-sanitare t\u00eb banor\u00ebve. A duhej t\u00eb shkonte deri n\u00eb k\u00ebt\u00eb pik\u00eb analiza e jet\u00ebs s\u00eb at\u00ebhershme p\u00ebr t\u00eb v\u00ebn\u00eb n\u00eb dukje \u201cnj\u00eb shtet higjienik\u201d?<\/span>
P\u00ebrgjigje<\/strong>: Na duhej t\u00eb flisnim p\u00ebr p\u00ebrparimin q\u00eb kishte ndodhur n\u00eb ferm\u00eb, dhe duhej t\u00eb ndaleshim edhe n\u00eb t\u00eb dh\u00ebnat m\u00eb t\u00eb thjeshta e m\u00eb bazike. N\u00eb at\u00eb koh\u00eb shum\u00eb pak sht\u00ebpi private kishin banj\u00eb brenda sht\u00ebpis\u00eb. N\u00eb pallate, banesa kishte organizim planimetrik.\u00a0 Aty ishin krijuar m\u00eb shum\u00eb kushtet p\u00ebr t\u00eb pasur nivel m\u00eb t\u00eb lart\u00eb higjieniko-sanitar, dhe konkurenca me \u201cnjer\u00ebzit e s\u00eb nj\u00ebjt\u00ebs shkall\u00eb\u201d nxiste past\u00ebrtin\u00eb mes nj\u00ebri-tjetrit. Kujtoj se me v\u00ebshtir\u00ebsit e asaj kohe, me r\u00ebnd\u00ebsi t\u00eb jasht\u00ebzakonshme ishte pajisja me mjete elektro-sht\u00ebpiake t\u00eb kuzhinave apo dhomave t\u00eb pritjes. Jo t\u00eb gjith\u00eb kishin frigorifer\u00eb, t\u00eb duhej ta ruaje mishin n\u00eb frigoriferin e komshiut, p\u00ebr t\u00eb mos th\u00ebn\u00eb q\u00eb nj\u00eb frigorifer sh\u00ebrbente p\u00ebr t\u00eb gjith\u00eb shkall\u00ebn.<\/span><\/p>

\"\"<\/a><\/span>
Pyetje<\/strong>: Po marr\u00ebdh\u00ebniet n\u00eb familje si ishin? A vazhdonin prind\u00ebrit t\u00eb kishin t\u00eb nj\u00ebjtin autoritet te f\u00ebmij\u00ebt?<\/span>
P\u00ebrgjigje<\/strong>: Gjat\u00eb pun\u00ebs n\u00eb terren, mua dhe koleg\u00ebve t\u00eb mi na u desh t\u00eb v\u00ebzhgonim marr\u00ebdh\u00ebniet dhe lidhjet martesore \u201csocialiste\u201d q\u00eb quheshin ndryshe \u201cme dashuri\u201d e q\u00eb dashuria konsistonte me nj\u00eb njohje n\u00eb brigad\u00eb (dashuri e sinqert\u00eb) dhe ato marr\u00ebdh\u00ebnie ose dashuri teatrale\/spektakolare, ku vajza e shoq\u00ebruar me motr\u00ebn, me nusen e v\u00ebllait dhe me v\u00ebllain shkonin e pinin nj\u00eb kafe duke q\u00ebndruar karshi me pal\u00ebn e djalit. Por edhe kjo, ishte nj\u00eb gjetje sa p\u00ebr t\u2019u hedh hi syve sepse gjithnj\u00eb rregullat kan\u00eb pasur kund\u00ebr-rregullat, dhe nuk ndodhte n\u00eb t\u00eb gjitha rastet ashtu si\u00e7 predikohej apo ashtu si\u00e7 shkruhej n\u00eb studime.<\/span><\/p>

Pyetje<\/strong>: Krahas panoram\u00ebs shum\u00eb t\u00eb mir\u00eb t\u00eb koh\u00ebs s\u00eb ferm\u00ebs s\u00eb Kamz\u00ebs q\u00eb paraqet ky studim, a ke v\u00ebrejtur gj\u00ebra ndryshe n\u00eb at\u00eb koh\u00eb nga komunikimi me njer\u00ebzit, por n\u00eb material nuk e ke pasqyruar p\u00ebr efekt t\u00eb kontrolleve? Si erdhi ndjesia q\u00eb u riktheve n\u00eb Kam\u00ebz pas kaq shum\u00eb vitesh?<\/span>
P\u00ebrgjigje<\/strong>: Rezerva m\u00eb e madhe q\u00eb kam ndaj studimit tim lidhej me (pa)k\u00ebnaq\u00ebsin\u00eb apo (munges\u00ebn) e entuziasmit q\u00eb shprehnin njer\u00ebzit me t\u00eb cil\u00ebt takohesha. Ata thoshin se \u201cjemi m\u00eb mir\u00eb nga \u00e7\u2019jan\u00eb fshatrat nga kemi ardhur\u201d<\/em>, por nga ana tjet\u00ebr rropateshin gjith\u00eb dit\u00ebn duke punuar. Dhe ishte shum\u00eb e v\u00ebshtir\u00eb p\u00ebr t\u00eb kuptuar pak\u00ebnaq\u00ebsin\u00eb e njer\u00ebzve, pasi e fshehnin shum\u00eb mir\u00eb; e nga ana tjet\u00ebr ne si studiues nuk e kishim p\u00ebr q\u00ebllim p\u00ebr t\u00eb hetuar shum\u00eb n\u00eb k\u00ebt\u00eb aspekt; e gjith\u00eb puna ishte si t\u00eb nxirrje n\u00eb pah p\u00ebrparimin, nivelin e lart\u00eb krahasimisht me koh\u00ebn e m\u00ebparshme, mir\u00ebqenien e punonj\u00ebsve t\u00eb ferm\u00ebs, q\u00eb n\u00eb m\u00ebnyr\u00eb indirekte\u00a0 i atribuohej shtetit si arritje. Para se t\u00eb vija n\u00eb k\u00ebt\u00eb takim, pata mund\u00ebsin\u00eb t\u00eb kaloja n\u00ebp\u00ebr ca rrugica t\u00eb vogla, si psh rruga \u201cDemokracia\u201d. \u00c7do em\u00ebrtim tjet\u00ebr flet p\u00ebr qytetin e sot\u00ebm, nga i cili kuptojm\u00eb dhe m\u00eb shum\u00eb p\u00ebr politik\u00ebn aktuale urbane. Si p\u00ebr at\u00eb koh\u00eb kur Kamza quhej \u201cYlli i Kuq\u201d, si p\u00ebr koh\u00ebn e tashme q\u00eb mbart em\u00ebrtime t\u00eb tjera. Po t\u00eb kisha mund\u00ebsi t\u00eb rib\u00ebja nj\u00eb studim, do t\u00eb doja t\u00eb ndalesha te marr\u00ebdh\u00ebniet familjare dhe mend\u00ebsia e njer\u00ebzve. Kultura materiale ndryshon shpejt, por ajo shpirt\u00ebrore \u00ebsht\u00eb shum\u00eb e ngadalt\u00eb n\u00eb procesin e saj t\u00eb zakont\u00eb.<\/span><\/p>

Pyetje<\/strong>: Publikimi juaj i fundit n\u00eb rolin e drejtueses s\u00eb projektit disa v\u00ebllimor \u201cVeshje Popullore\u201d na njeh me vlerat e veshjeve popullore t\u00eb disa krahinave kostumologjike, e gjithashtu zbulon dhe funksionet sociale t\u00eb veshjeve n\u00eb koh\u00eb t\u00eb shkuara. Ideja p\u00ebr nj\u00eb projekt t\u00eb till\u00eb\u00a0\u00ebsht\u00eb menduar q\u00eb n\u00eb vitet \u201970, por realizimi dhe publikimi i tij u b\u00eb i mundur s\u00eb fundmi. \u00c7far\u00eb ka ndodhur p\u00ebrgjat\u00eb k\u00ebsaj kohe? Si kan\u00eb ndryshuar veshjet?<\/span>
P\u00ebrgjigje<\/strong>: Meq\u00ebn\u00ebse veshjet n\u00eb krahasim me aspektet e tjera t\u00eb kultur\u00ebs materiale jan\u00eb ato q\u00eb japin m\u00eb shum\u00eb informacione mbi m\u00ebnyr\u00ebn e jetes\u00ebs, mbi gjendjen ekonomike, marr\u00ebdh\u00ebniet e krushqis\u00eb me krahinat e tjera, lidhjet ekonomiko-tregtare, ato paraqesin interes t\u00eb ve\u00e7ant\u00eb. P\u00ebrve\u00e7 k\u00ebsaj, ato japin rrjedhimisht t\u00eb dh\u00ebna edhe p\u00ebr nj\u00ebsit\u00eb etnografike.\u00a0 P\u00ebr k\u00ebt\u00eb arsye u mendua q\u00eb t\u00eb realizohej nj\u00eb kolan\u00eb n\u00eb kuadrin e botimeve t\u00eb r\u00ebnd\u00ebsishme t\u00eb trash\u00ebgimis\u00eb kulturore shqiptare. Klasifikimi i veshjeve \u00ebsht\u00eb b\u00ebr\u00eb duke marr\u00eb p\u00ebr baz\u00eb mendimet e shprehuar nga Andromaqi Gjergji dhe Rrok Zojzi. N\u00eb baz\u00eb t\u00eb k\u00ebtyre mendimeve u vendos t\u00eb ndiqej linja e mendimit t\u00eb shprehur nga studiuesja A. Gjergji, sipas s\u00eb cil\u00ebs veshjet popullore ndaheshin n\u00eb 5 tipe p\u00ebr burra dhe 5 tipe p\u00ebr gra, prej t\u00eb cil\u00ebve derivojn\u00eb variante t\u00eb panum\u00ebrta.<\/span><\/p>

Deri tani kemi t\u00eb dokumentuar \u00a0dy variantet m\u00eb t\u00eb hershme t\u00eb veshjeve p\u00ebr burra: \u00a0veshje me fustanell\u00eb, e cila ka pas\u00eb nj\u00eb p\u00ebrhapje nga Veriu p\u00ebrfshir\u00eb Kosov\u00ebn deri n\u00eb Gjirin e Art\u00ebs n\u00eb \u00c7am\u00ebri. N\u00eb Veri fustanella ka pas\u00eb variantin m\u00eb t\u00eb gjat\u00eb, deri te pulpa e k\u00ebmb\u00ebs, n\u00eb Shqip\u00ebrin\u00eb e Mesme gjat\u00ebsia e saj arrinte deri posht\u00eb gjurit dhe n\u00eb Jug deri n\u00eb gju. N\u00eb fillim t\u00eb shek. XX kjo veshje u kufizua vet\u00ebm n\u00eb Shqip\u00ebrin\u00eb e Jugut, nd\u00ebrsa n\u00eb Veri n\u00eb gjysm\u00ebn e dyt\u00eb t\u00eb shek. XIX u z\u00ebvend\u00ebsua me veshjen me tirq.<\/span><\/p>

P\u00ebr realizimin e k\u00ebtij projekti puna filloi nga Shqip\u00ebria e Jugut sepse aty kishin ndodhur ndryshime m\u00eb t\u00eb shpejta ekonomike dhe kulturore dhe veshjet atje ishin m\u00eb t\u00eb ekspozuara ndaj shnd\u00ebrrimit dhe ndikimit t\u00eb modave t\u00eb koh\u00ebs. U b\u00eb nj\u00eb studim i veshjeve t\u00eb Myzeqes\u00eb, t\u00eb Vlor\u00ebs, t\u00eb Tepelen\u00ebs dhe t\u00eb disa krahinave t\u00eb tjera p\u00ebrreth. M\u00eb pas n\u00eb nj\u00eb v\u00ebllim tjet\u00ebr u p\u00ebrfshin\u00eb veshjet e Gramshit, Skraparit, Kor\u00e7\u00ebs, Ersek\u00ebs dhe P\u00ebrmetit dhe n\u00eb nj\u00eb v\u00ebllim t\u00eb tret\u00eb u p\u00ebrfshin\u00eb veshjet e Tiran\u00ebs, Elbasanit, Burrelit, Kruj\u00ebs dhe Durr\u00ebsit. V\u00ebllimi i kat\u00ebrt p\u00ebrfshin zon\u00ebn e Mirdit\u00ebs, Lezh\u00ebs, Shkodr\u00ebs, Tropoj\u00ebs, Kuk\u00ebsit e Hasit. Dhe v\u00ebllimi i pest\u00eb, po aq i r\u00ebnd\u00ebsish\u00ebm p\u00ebrfshin veshjet popullore shqiptare t\u00eb Kosov\u00ebs, tashm\u00eb i botuar.<\/span>

Pyetje<\/strong>: Sa t\u00eb v\u00ebshtir\u00eb e kan\u00eb pasur vajzat e Malsis\u00eb p\u00ebr ta nxjerr n\u00eb pah bukurin\u00eb e tyre natyrore?<\/span>
P\u00ebrgjigje<\/strong>: Vajzat n\u00eb t\u00eb gjitha krahinat e Shqip\u00ebris\u00eb, me p\u00ebrjashtim t\u00eb nj\u00eb fshati n\u00eb Peshkopi q\u00eb quhet Zerqan, visheshin n\u00eb form\u00ebn m\u00eb t\u00eb thjesht\u00eb, me sa m\u00eb pak ngjyra, mund\u00ebsisht vet\u00ebm bardh e zi. Edhe n\u00eb Mirdit\u00eb ka nj\u00eb p\u00ebrjashtim, pasi brezi n\u00eb veshjet e vajzave ishte n\u00eb ngjyr\u00eb vishnje. Edhe grat\u00eb e moshuara nuk kan\u00eb shum\u00eb ngjyra n\u00eb veshjet e tyre, por gjithsesi m\u00eb t\u00eb pasur n\u00eb detaje se vajzat. Sipas mend\u00ebsis\u00eb popullore n\u00eb t\u00eb gjitha krahinat, vajza edhe flok\u00ebt duhet t\u2019i krihte n\u00eb m\u00ebnyr\u00eb t\u00eb atill\u00eb p\u00ebr t\u00eb mos r\u00ebn\u00eb shum\u00eb n\u00eb sy. \u00a0Sa raste kam pasur n\u00ebp\u00ebr ekspedita ku m\u00eb tregonin se pasi laheshin vajzat dhe natyrsh\u00ebm dukeshin m\u00eb t\u00eb bukura, n\u00ebnat e tyre i qortonin me pyetjen: \u201cp\u00ebr ku je k\u00ebshtu, p\u00ebr k\u00eb je zbukurue? Hajde, prishmi ato flok\u00eb!<\/em>\u201d<\/span>
Vajzat duhet t\u00eb mbaheshin sa m\u00eb thjesht\u00eb, sa m\u00eb pak zbukurime. I vetmi zbukurim i lejuar p\u00ebr to ishte nj\u00eb fije peri me ngjyr\u00eb n\u00eb vesh\u00ebt e shpuar. K\u00ebsisoj n\u00eb Mal\u00ebsin\u00eb e Madhe, xhubleta e vajz\u00ebs p\u00ebrmbante vet\u00ebm ngjyrat bardh e zi, e n\u00eb kok\u00eb nj\u00eb shami t\u00eb bardh\u00eb ose t\u00eb zez\u00eb.<\/span><\/p>

\"\"<\/a> Veshje e vjet\u00ebr gruaje, shek. XX. Mbetje e vjet\u00ebr te grat\u00eb \u201cvirgj\u00ebra\u201d e virgj\u00ebresha. Mirdit\u00eb\u00a0<\/em><\/span><\/p>

Pyetje<\/strong>: N\u00eb v\u00ebllimin e kat\u00ebrt do t\u00eb d\u00ebshironim t\u00eb na thoshit se ku q\u00ebndron dallimi midis veshjeve t\u00eb krahin\u00ebs s\u00eb Hasit dhe atyre t\u00eb Lum\u00ebs?<\/span>
P\u00ebrgjigje<\/strong>: N\u00eb artin popullor ka nj\u00eb sistem dekorativ t\u00eb p\u00ebrcaktuar q\u00eb niset nga skema kompozicionale. Parimi i p\u00ebrgjithsh\u00ebm \u00ebsht\u00eb q\u00eb t\u00eb dyja an\u00ebt e k\u00ebmish\u00ebs t\u00eb jen\u00eb nj\u00ebsoj, psh si nj\u00ebra dhe tjetra pjes\u00eb e gjoksit, ose si nj\u00ebra m\u00ebng\u00eb ashtu edhe tjetra. N\u00eb Has v\u00ebrehet nj\u00eb \u00e7udi e madhe dhe me shum\u00eb interes nga ana shkencore. Sistemi dekorativ ka vendosje asimetrike t\u00eb figurave; psh nj\u00eb breshk\u00eb n\u00eb nj\u00ebr\u00ebn an\u00eb e nj\u00eb gjarp\u00ebr n\u00eb an\u00ebn tjet\u00ebr, ose nj\u00eb akrep p\u00ebrball\u00eb nj\u00eb figure tjet\u00ebr.<\/span>
Si shpjegohet kjo? Midis t\u00eb tjerave n\u00ebna ime ma ka th\u00ebn\u00eb, por edhe t\u00eb tjer\u00eb me jan\u00eb p\u00ebrgjigjur thjesht se \u201cashtu e do syri\u201d; pra \u00ebsht\u00eb nj\u00eb k\u00ebrkes\u00eb estetike e zon\u00ebs. K\u00ebt\u00eb e kemi quajtur sistemi dekorativ asimetrik q\u00eb e gjejm\u00eb vet\u00ebm n\u00eb krahin\u00ebn e Hasit k\u00ebtej dhe matan\u00eb kufirit me Kosov\u00ebn. Zbukurimet e shtuara n\u00eb pjes\u00ebn e gjoksit dhe t\u00eb belit, t\u00eb ndikuara nga marr\u00ebdh\u00ebnie t\u00eb ndryshme me Malsin\u00eb e Gjakov\u00ebs na rr\u00ebfejn\u00eb p\u00ebr nj\u00eb element tjet\u00ebr t\u00eb mend\u00ebsis\u00eb s\u00eb zon\u00ebs; zbukurimet e \u201ctepruara\u201d, t\u00eb cilat b\u00ebheshin p\u00ebr syrin e keq, \u201cpor mos me marr\u00eb m\u00ebsysh\u201d p\u00ebr nuset e reja t\u00eb cilat d\u00ebshirohej t\u00eb b\u00ebheshin n\u00ebna.<\/span><\/p>

Pyetje<\/strong>: A mendoni se ekzistojn\u00eb mund\u00ebsi q\u00eb me politika kulturore t\u00eb realizohet riprodhimi i veshjeve popullore sipas tradit\u00ebs?<\/span>
P\u00ebrgjigje<\/strong>: Ky \u00ebsht\u00eb debat i kahersh\u00ebm mes kund\u00ebrshtis\u00eb s\u00eb mendimit liberal dhe edukues; pra ose sipas tradit\u00ebs ose p\u00ebr nj\u00eb liri p\u00ebr t\u2019u zhvilluar sipas shijes s\u00eb atyre q\u00eb i prodhojn\u00eb sot. Un\u00eb p\u00ebrsonalisht mbaj q\u00ebndrimin se shijet duhen edukuar n\u00eb m\u00ebnyr\u00eb t\u00eb till\u00eb q\u00eb t\u00eb ruhen disa nga karateristikat themelore t\u00eb veshjeve tradicionale, pasi ndikojn\u00eb n\u00eb ruajtjen e identitetit ton\u00eb dhe identifikimit si komb. Sigurisht duke p\u00ebrdorur materiale q\u00eb na ofron koha e sotme.<\/span><\/p>

Pyetje<\/strong>: Jeni shprehur publikisht m\u00eb par\u00eb mbi pak\u00ebnaq\u00ebsin\u00eb tuaj p\u00ebr shkak t\u00eb munges\u00ebs s\u00eb nj\u00eb muzeu etnografik komb\u00ebtar, si dhe ndaj harres\u00ebs s\u00eb plot\u00eb shtet\u00ebrore ndaj Institutit t\u00eb Antropologjis\u00eb Kulturore dhe Studimit t\u00eb Artit; \u00e7far\u00eb duhet b\u00ebr\u00eb sot?<\/span>
P\u00ebrgjigje<\/strong>: Me shum\u00eb keqardhje e them se ka mund\u00ebsi t\u00eb jemi i vetmi vend q\u00eb nuk e ka nj\u00eb muze etnografik komb\u00ebtar. \u00cbsht\u00eb punuar para dy vitesh p\u00ebr ngritjen e nj\u00eb Pavioni t\u00eb madh etnografik pran\u00eb Muzeut Historik Komb\u00ebtar, por deri m\u00eb sot ai vazhdon t\u00eb q\u00ebndroj\u00eb i mbyllur pa asnj\u00eb arsyetim. Nd\u00ebrkoh\u00eb, n\u00eb k\u00ebt\u00eb Pavion ka me mij\u00ebra objekte t\u00eb kultur\u00ebs materiale t\u00eb cilat q\u00ebndrojn\u00eb n\u00eb kushte q\u00eb i rrezikojn\u00eb deri n\u00eb shkat\u00ebrrimin e plot\u00eb ato.<\/span>
Nd\u00ebrsa n\u00eb lidhje me pyetjen e dyt\u00eb, edhe pse jam shk\u00ebputur pothuajse prej 4 vitesh nga puna n\u00eb institucion kam v\u00ebn\u00eb re nj\u00eb kontradit\u00eb t\u00eb madhe mes d\u00ebshir\u00ebs s\u00eb studiuesve p\u00ebr t\u00eb punuar dhe p\u00ebr t\u00eb \u00e7uar p\u00ebrpara pun\u00ebn e IAKSA-s\u00eb dhe munges\u00ebn e mb\u00ebshtetjes shtet\u00ebrore.\u00a0 N\u00eb koh\u00eb t\u00eb tilla, vet\u00ebm drejtues dhe studiues idealist\u00eb munden me ia dal\u00eb me mbajt\u00eb n\u00eb k\u00ebmb\u00eb nj\u00eb instituticion kaq impenjativ sa \u00e7\u2019\u00ebsht\u00eb Instituti i Antropologjis\u00eb Kulturore dhe Studimit t\u00eb Artit n\u00eb Tiran\u00eb. N\u00ebse deri tani kritikuam periudh\u00ebn e socializmit q\u00eb nuk i shkonim gj\u00ebrave deri n\u00eb rr\u00ebnj\u00eb dhe ndiqnim politikat shtet\u00ebrore n\u00eb interes t\u00eb pushtetit, nga ana tjet\u00ebr nga ajo koh\u00eb ka mbetur nj\u00eb fond i jasht\u00ebzakonsh\u00ebm i pun\u00ebs q\u00eb \u00ebsht\u00eb mbledhur n\u00eb terren p\u00ebrgjat\u00eb k\u00ebrkimeve n\u00eb ekspedita. Arrit\u00ebm t\u00eb krijonim nj\u00eb arkiv shum\u00eb t\u00eb pasur etnografik, me shum\u00eb objekte, me shum\u00eb fotografi si dhe ekzistonin kushtet p\u00ebr t\u00eb zhvilluar studime, botime dhe ngritje muzeumesh t\u00eb temave t\u00eb ndryshme. N\u00eb at\u00eb koh\u00eb e kishim t\u00eb detyrueshme p\u00ebr t\u00eb zhvilluar 3 muaj pun\u00eb n\u00eb terren. Kujtoj disa nga ekspeditat e mia q\u00eb shkonim me kamion\u00eb p\u00ebr t\u00eb bler\u00eb objekte etnografike t\u00eb llojeve t\u00eb ndryshme.<\/span><\/p>

P\u00ebr fat t\u00eb keq, prej vitit 1990 e k\u00ebtej n\u00eb arkivin e IAKSA \u00a0nuk ka hyr\u00eb asnj\u00eb objekt, por vet\u00ebm ndonj\u00eb q\u00eb na e kan\u00eb dhuruar apo q\u00eb e kemi \u201clyp\u00eb\u201d e gjet\u00eb me iniciativ\u00ebn ton\u00eb. Sot kemi antropolog\u00eb pa ekspedita, muze pa pavione etnografie, objekte t\u00eb kultur\u00ebs materiale pa kushtet e nevojshme t\u00eb ruajtjes s\u00eb tyre. Instituti i Antropologjis\u00eb Kulturore dhe Studimit t\u00eb Artit n\u00ebse ka arritur t\u00eb publikoj\u00eb studime solide n\u00eb fush\u00ebn antropologjis\u00eb s\u00eb modernitetit, e t\u00eb na p\u00ebrfaq\u00ebsoj\u00eb n\u00eb konferenca nd\u00ebrkomb\u00ebtare si dhe t\u00eb nd\u00ebrtoj\u00eb marr\u00ebdh\u00ebnie t\u00eb q\u00ebndrueshme me institucione t\u00eb r\u00ebnd\u00ebsishme rajonale e nd\u00ebrkomb\u00ebtare, ka ardhur vet\u00ebm prej nism\u00ebs personale t\u00eb drejtuesit dhe studiuesve t\u00eb k\u00ebtij instituti. Sa m\u00eb shpejt t\u00eb kthehet v\u00ebmendja dhe mb\u00ebshtetja shtet\u00ebrore drejt institucioneve t\u00eb kltures, artit dhe trash\u00ebgimis\u00eb kulturore. Sa m\u00eb shpejt sa nuk \u00ebsht\u00eb von\u00eb.<\/span><\/p>

Kjo bised\u00eb \u00ebsht\u00eb zhvilluar n\u00eb hap\u00ebsir\u00ebn e grupit t\u00eb aktivist\u00ebve ATA n\u00eb Kam\u00ebz, n\u00eb 24 qershor t\u00eb 2019-s dhe \u00ebsht\u00eb p\u00ebrshtatur p\u00ebr publikim nga Marjana Syla dhe Diana Malaj.<\/em><\/strong><\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

nyje.al | 23.08.2019\u00a0 Bised\u00eb me antropologen Af\u00ebrdita Onuzi mbi studimin e saj t\u00eb vitit 1979 mbi \u00a0ferm\u00ebn\u00a0 \u201cYlli i Kuq\u201d n\u00eb Kam\u00ebz; kultura materiale, \u00a0veshjet popullore \u00a0dhe r\u00ebnd\u00ebsia e mbrojtjes s\u00eb tyre, si dhe raportet shtet- dije sot. 40 vite m\u00eb par\u00eb, n\u00eb maj t\u00eb 1979-s, nj\u00eb etnografe e re p\u00ebr arsye studimore vendos t\u00eb marr\u00eb \u00e7do dit\u00eb autobusin e linj\u00ebs Tiran\u00eb-Kam\u00ebz p\u00ebr nj\u00eb muaj me rradh\u00eb p\u00ebr t\u00eb zhvilluar ekspedit\u00ebn e saj n\u00eb Nd\u00ebrmarrjen Bujq\u00ebsore \u201cYlli i Kuq\u201d. Kjo nd\u00ebrmarrje shtrihej n\u00eb veri-per\u00ebndim t\u00eb qytetit t\u00eb Tiran\u00ebs, n\u00eb nj\u00eb zon\u00eb pjes\u00ebrisht fushore, pjes\u00ebrisht kodrinore, e cila kufizohej n\u00eb lindje me lumin T\u00ebrkuz, n\u00eb per\u00ebndim me lumin e Tiran\u00ebs dhe Lan\u00ebs, dhe n\u00eb veri me kooperativ\u00ebn bujq\u00ebsore t\u00eb Prez\u00ebs e me nd\u00ebrmarrjen bujq\u00ebsore \u201c17 n\u00ebntori\u201d. Nd\u00ebrmarrja bujq\u00ebsore e krijuar m\u00eb 29 maj 1946 me vendim t\u00eb Presidiumit t\u00eb Kuvendit Popullor t\u00eb RPSH-s\u00eb, 50 vite m\u00eb von\u00eb (1996) me r\u00ebnien e diktatur\u00ebs, do t\u00eb merrte statusin e qytetit t\u00eb Kamz\u00ebs. [1]Dyzet vite m\u00eb von\u00eb, e nj\u00ebjta etnografe q\u00eb kishte studiuar jet\u00ebn e pun\u00ebtor\u00ebve t\u00eb fush\u00ebs (bujq\u00ebsis\u00eb), pun\u00ebtor\u00ebve t\u00eb minierave apo t\u00eb sektor\u00ebve t\u00eb tjer\u00eb t\u00eb \u201cYllit t\u00eb Kyq\u201d, rikthehet n\u00eb t\u00eb nj\u00ebjtin vend, (por me nuanca n\u00eb t\u00eb blu) p\u00ebr t\u00eb diskutuar mbi studimin \u201cNdryshime n\u00eb m\u00ebnyr\u00ebn e jetes\u00ebs s\u00eb klas\u00ebs pun\u00ebtore n\u00eb Kam\u00ebz\u201d (1979), p\u00ebrvoj\u00ebn e saj 48 vje\u00e7are si antropologe si dhe sfidat aktuale t\u00eb etnografis\u00eb shqiptare.[1]Af\u00ebrdita Onuzi, \u201cNdryshime n\u00eb m\u00ebnyr\u00ebn e jetes\u00ebs s\u00eb klas\u00ebs pun\u00ebtore n\u00eb ferm\u00ebn \u201cYlli i Kuq\u201d, Kamz\u00eb, fq. 64, \u00a0Etnografia Shqiptare, nr.12, 1983. Af\u00ebrdita Onuzi \u00ebsht\u00eb nj\u00eb nga studiueset m\u00eb t\u00eb r\u00ebnd\u00ebsishme n\u00eb l\u00ebmin e etnografis\u00eb shqiptare. Studente e m\u00eb pas kolege e themeluesit t\u00eb Antropologjis\u00eb Rrok Zojzi, ka filluar pun\u00ebn e saj n\u00eb vitet \u201970, autore e shum\u00eb artikujve shkencor\u00eb, publikimeve dhe drejtuese e projekteve, ajo vazhdon sot e k\u00ebsaj dite t\u00eb jap\u00eb kontribut t\u00eb vyer n\u00eb studimet antropologjike. Publikimi i fundit i saj, n\u00eb pozicionin e drejtueses s\u00eb projektit disa v\u00ebllimor \u201cVeshje Popullore\u201d na sjell nj\u00eb studim me vlera t\u00eb jasht\u00ebzakonshme mbi veshjet popullore t\u00eb Shqip\u00ebris\u00eb, duke nxjerr\u00eb n\u00eb pah elementet arkaike e t\u00eb ve\u00e7anta, si dhe zbukurimet e tjera t\u00eb veshjeve n\u00eb rrethina t\u00eb ve\u00e7anta kostumologjike (Mirdit\u00eb, Lezh\u00eb, Shkod\u00ebr, Tropoj\u00eb, Kuk\u00ebs e Has).Pyetje: Nj\u00eb v\u00ebshtrim n\u00eb retrospektiv\u00eb, cila ka qen\u00eb trajektorja e edukimit deri sa arrit\u00ebt n\u00eb studimet p\u00ebr Antropologji?P\u00ebrgjigje: Kam pasur nj\u00eb f\u00ebmij\u00ebri t\u00eb bukur, brenda kushteve t\u00eb asaj kohe. Jam lindur n\u00eb Tiran\u00eb, e n\u00eb mosh\u00ebn 5 vje\u00e7are jemi kthyer familjarisht n\u00eb Kuk\u00ebs, n\u00eb qytetin e tim eti. Mbaj mend Kuk\u00ebsin e vjet\u00ebr, n\u00eb t\u00eb cilin banonin shum\u00eb kosovar\u00eb t\u00eb ardhur p\u00ebrgjat\u00eb viteve 1923-1929, t\u00eb larguar forc\u00ebrisht nga serb\u00ebt. Ndjej mir\u00ebnjohje ndaj shqiptar\u00ebve t\u00eb Kosov\u00ebs t\u00eb zhvendosur n\u00eb Kuk\u00ebs, pasi kishin ndikuar jo pak n\u00eb organizimin e n\u00eb pamjen e rregullt e t\u00eb bukur t\u00eb qytetit n\u00eb at\u00eb koh\u00eb. \u00c7do rrugic\u00eb b\u00ebnte gar\u00eb me tjetr\u00ebn se kush ishte m\u00eb e pastra. Urbanistika e qytetit ishte projektuar nga nj\u00eb inxhinier italian; spitali ishte n\u00eb cep e jo n\u00eb qend\u00ebr; th\u00ebrtorja (n\u00eb at\u00eb koh\u00eb quhej sallahame) ishte af\u00ebr Drinit t\u00eb Zi; qendra administrative ishte bllok m\u00eb vete e zona e banuar m\u00eb vete; kishte nj\u00eb lulishte q\u00eb sot mund ta merrje p\u00ebr model. Pasi mbarova arsimin 7-vje\u00e7ar n\u00eb Kuk\u00ebs, \u00a0p\u00ebrzgjidhem m\u00eb pas p\u00ebr t\u00eb vazhduar n\u00eb liceun artistik t\u00eb Tiran\u00ebs. N\u00eb p\u00ebrfundim t\u00eb studimeve n\u00eb lice, pasi e ndjeja veten jo fort t\u00eb talentuar p\u00ebr deg\u00ebn e muzik\u00ebs, d\u00ebshira ishte t\u00eb vazhdoja studimet n\u00eb Bashkimin Sovjetik, por kjo nuk u b\u00eb e mundur. Gjat\u00eb koh\u00ebs s\u00eb studimeve t\u00eb mia n\u00eb liceun artistik, ndikimi i m\u00ebsuesit tim n\u00eb l\u00ebnd\u00ebn e folklorit (Ramadan Sokoli) m\u00eb nxiti d\u00ebshir\u00ebn p\u00ebr t\u00eb studiuar trash\u00ebgimin\u00eb kulturore. Ve\u00e7 k\u00ebsaj,\u00a0 edhe prejardhja ime nga zonat fshatare m\u00eb favorizonte t\u00eb vazhdoja studimet e mia n\u00eb fush\u00ebn e etnografis\u00eb. Pyetje: Nj\u00eb nd\u00ebr ekspeditat e zhvilluara n\u00eb karrier\u00ebn tuaj si antropologe ishte dhe ajo n\u00eb maj t\u00eb vitit 1979 n\u00eb zon\u00ebn e Kamz\u00ebs, q\u00eb n\u00eb at\u00eb koh\u00eb quhej Nd\u00ebrmarrja bujq\u00ebsore Ferma \u201cYlli i Kuq\u201d. Cilat ishin element\u00ebt e par\u00eb t\u00eb jet\u00ebs n\u00eb ferm\u00eb q\u00eb u ndeshet p\u00ebrgjat\u00eb k\u00ebsaj ekspedite?P\u00ebrgjigje: Fermat jan\u00eb konsideruar t\u00eb nj\u00eb niveli m\u00eb t\u00eb lart\u00eb se kooperativat, jo m\u00eb kot, pas r\u00ebnies s\u00eb komunizmit fermat jan\u00eb kthyer n\u00eb qytete dhe kooperativat n\u00eb fshatra. Kjo dukej q\u00eb nga pagesa e dit\u00ebs s\u00eb pun\u00ebs; nd\u00ebrkoh\u00eb q\u00eb n\u00eb kooperativa ishte 30 lek\u00eb, n\u00eb ferma ishte 200-250 lek\u00eb. Kjo ndryshonte dhe kapacitetin bler\u00ebs, n\u00ebse me 30 lek\u00eb mund t\u00eb blije vet\u00ebm nj\u00eb buk\u00eb misri, me 200 lek\u00eb mund t\u00eb blije 4 buk\u00eb gruri, e kjo ndikonte edhe n\u00eb nivelin e jetes\u00ebs. E kisha zgjedhur ferm\u00ebn e Kamz\u00ebs pasi na duhej t\u00eb tregonim p\u00ebrparimin e zonave fshatare dhe ecurin\u00eb e pun\u00ebs n\u00eb ferma, duke v\u00ebn\u00eb n\u00eb dukje ndryshimet q\u00eb kishin ndodhur n\u00eb m\u00ebnyr\u00ebn e jetes\u00ebs, t\u00eb banuarit dhe t\u00eb ushqyerit n\u00eb ferm\u00eb. Sht\u00ebpit\u00eb private ishin shum\u00eb t\u00eb pakta, pasi n\u00eb at\u00eb koh\u00eb u ishte dh\u00ebn\u00eb prioritet nd\u00ebrtimi i pallateve p\u00ebr banor\u00ebt. N\u00eb Kamz\u00ebn e asaj kohe kishte banor\u00eb t\u00eb ardhur nga Skrapari, nga Devolli, nga Mir\u00ebdita, Burreli dhe Kuk\u00ebsi po ashtu, por komuniteti m\u00eb i madh ishte nga Skrapari. Numri i banor\u00ebve ishte rritur p\u00ebr shkak t\u00eb krijimit t\u00eb fshatrave t\u00eb reja, zhvendosjes s\u00eb banor\u00ebve nga zona t\u00eb tjera dhe rritjes s\u00eb lindshm\u00ebris\u00eb s\u00eb popullsis\u00eb. Marr\u00eb nga libri Etnografia Shqiptare, nr. 12 (1982) Pjes\u00eb e shk\u00ebptuar nga studimi i m\u00ebsip\u00ebrm sesi kujtohet Kamza n\u00eb 1979\u201cN\u00eb mes t\u00eb \u00e7do fshati kalon rruga kryesore. Rreth saj jan\u00eb vendosur pran\u00eb e pran\u00eb nj\u00ebra-tjetr\u00ebs nd\u00ebrtesa e shkoll\u00ebs, vatra e kultur\u00ebs, muzeu i fshatit, qendra sh\u00ebndet\u00ebsore, \u00e7erdhja e kopshti i f\u00ebmij\u00ebve, dyqani ushqimor dhe ai i artikujve t\u00eb p\u00ebrzier, marangoz\u00ebt, rrobaqepsia, berber\u00ebt, k\u00ebpucaria etj. Nd\u00ebrsa objektet ekonomike, pa p\u00ebrjashtim, ndodhen jasht\u00eb zon\u00ebs s\u00eb banuar. K\u00ebshtu n\u00eb pamjen e k\u00ebtyre fshatrave ka lindur nj\u00eb skem\u00eb krejt e ndryshme n\u00eb krahasim me skem\u00ebn e vjet\u00ebr. N\u00eb form\u00ebn m\u00eb t\u00eb plot\u00eb k\u00ebto ndryshime duken n\u00eb fshatin Kamz\u00eb, q\u00eb \u00ebsht\u00eb dhe qendra e ferm\u00ebs. Pak gj\u00eb e ndan k\u00ebt\u00eb qend\u00ebr nga qyteti. N\u00eb mes t\u00eb saj ka z\u00ebn\u00eb vend nj\u00eb ansamb\u00ebl arkitektonik ku p\u00ebrfshihen pallati i kultur\u00ebs e kino-klubi, spitali me t\u00eb<\/p>\n","protected":false},"author":2,"featured_media":4938,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"episode_type":"","audio_file":"","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"","filesize":"","filesize_raw":"","date_recorded":"","explicit":"","block":"","ocean_post_layout":"right-sidebar","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"ocs-kulture-category-post-sidebar","ocean_second_sidebar":"0","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"0","ocean_custom_header_template":"0","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"0","ocean_menu_typo_font_family":"0","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"on","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"0","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"off","ocean_gallery_id":[],"footnotes":""},"categories":[4],"tags":[],"class_list":["post-2310","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kryenyje","entry","has-media"],"_links":{"self":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/2310","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/comments?post=2310"}],"version-history":[{"count":6,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/2310\/revisions"}],"predecessor-version":[{"id":24907,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/2310\/revisions\/24907"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/media\/4938"}],"wp:attachment":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/media?parent=2310"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/categories?post=2310"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/tags?post=2310"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}