{"id":2481,"date":"2019-12-31T22:49:03","date_gmt":"2019-12-31T21:49:03","guid":{"rendered":"http:\/\/www.nyje.al\/?p=2481"},"modified":"2024-09-04T13:41:32","modified_gmt":"2024-09-04T11:41:32","slug":"pervoja-e-jetuar-e-zezakut-pjesa-e-trete-frantz-fanon","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/pervoja-e-jetuar-e-zezakut-pjesa-e-trete-frantz-fanon\/","title":{"rendered":"P\u00ebrvoja e jetuar e Zezakut (pjesa e tret\u00eb) \u2013 Frantz Fanon"},"content":{"rendered":"
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Pavjo Gjini | 31.12.2019 | nyje.al\u00a0<\/strong><\/span><\/p>

\"Statuj\u00eb<\/a>\u00a0 Statuj\u00eb p\u00ebrkujtimore n\u00eb ishullin e skllev\u00ebrve Gor\u00e9e, Senegal, fotografi Nyje.al\u00a0<\/em><\/span><\/span><\/p>

Pa kaluar shum\u00eb koh\u00eb do t\u00eb zhg\u00ebnjehesha. I Bardhi, momentalisht i stepur, m\u00eb shpjegoi se gjenetikisht p\u00ebrfaq\u00ebsoja nj\u00eb faz\u00eb. \u201cAft\u00ebsit\u00eb tuaja shquese jan\u00eb shteruar prej nesh. Ne kemi pasur mistik\u00eb natyraliste ashtu si\u00e7 ju nuk do t\u2019i keni kurr\u00eb. Hidhja nj\u00eb sy m\u00eb t\u00eb p\u00ebraf\u00ebrt historis\u00eb son\u00eb dhe do t\u00eb kuptosh se sa larg ka mb\u00ebrritur kjo p\u00ebrzierje\u201d. N\u00eb k\u00ebt\u00eb moment, m\u2019u duk se gj\u00ebrat po p\u00ebrs\u00ebrisnin vetveten. Origjinalitetin tim ma kishin shqyer. Lotova gjat\u00eb, pastaj ia nisa me jetu prap\u00eb. Mir\u00ebpo, po gjurmohesha nga nj\u00eb seri stereotipesh g\u00ebrryese: aroma zezake sui generis<\/em>. . . natyra e mir\u00eb zezake sui generis<\/em>. . . naiviteti zezak sui generis<\/em>.<\/span><\/p>

Tentova t\u00eb arratisesha pa m\u00eb par\u00eb, por t\u00eb Bardh\u00ebt m\u00eb ran\u00eb p\u00ebrmbi dhe ma gjymtuan k\u00ebmb\u00ebn e majt\u00eb. Llogarita limitet e thelbit tim; si\u00e7 mund ta merrrni me mend, ishte krejt dob\u00ebt. Bash n\u00eb k\u00ebt\u00eb moment b\u00ebra zbules\u00ebn time m\u00eb t\u00eb jashtzakonshme, e cila n\u00eb fakt ishte nj\u00eb rizbulim.<\/span>
Furish\u00ebm rr\u00ebmova antikitetin zezak. Zbulimet m\u00eb lan\u00eb pa fjal\u00eb. N\u00eb librin mbi zhdukjen e skllav\u00ebris\u00eb, Schoelcher-i na ballafaqoi me fakte t\u00eb paanashkalueshme. Prej at\u00ebher\u00eb, prej Frobeniusit, Westermannit dhe Delafosses, t\u00eb gjith\u00eb t\u00eb bardh\u00ebt i kan\u00eb pranuar faktet: Segu, Djenn\u00e9 dhe qytete me mbi 100,000 banor\u00eb; p\u00ebrshkrime zezak\u00ebsh t\u00eb lexuar me doktor\u00eb teologjie q\u00eb kan\u00eb udh\u00ebtuar drejt Mek\u00ebs p\u00ebr t\u00eb diskutuar Kuranin. Me t\u2019u g\u00ebrmuar, paraqitur dhe shfaqur deri n\u00eb detaje k\u00ebto fakte m\u2019u mund\u00ebsua rimarrja e nj\u00eb kategorie t\u00eb vlefshme historike. I bardhi e kishte gabim, nuk isha primitiv dhe n\u00ebnnjer\u00ebzor; i p\u00ebrkisja nj\u00eb race q\u00eb e paska punuar argjendin dhe floririn prej 2,000 vitesh. Pastaj, m\u00eb tutje, kishte di\u00e7ka tjet\u00ebr, di\u00e7ka q\u00eb i bardhi nuk mund ta kuptonte. D\u00ebgjo:<\/span><\/p>

\u00c7far\u00eb lloji njer\u00ebzish paskan qen\u00eb k\u00ebta q\u00eb jan\u00eb shqitur nga familjet e tyre, nga vendi dhe zotat e tyre me mizori pa t\u00eb dyt\u00eb n\u00eb histori?<\/span><\/p>

Njer\u00ebz t\u00eb \u00ebmb\u00ebl, t\u00eb sjellsh\u00ebm, me konsiderat\u00eb, padyshim superior\u00eb ndaj atyre q\u00eb i torturuan, ndaj asaj bande aventurier\u00ebsh e cila m\u00eb s\u00eb tep\u00ebrmi e p\u00ebrplasi, p\u00ebrdhunoi dhe e p\u00ebr\u00e7moi Afrik\u00ebn p\u00ebr ta pla\u00e7kitur at\u00eb.<\/span><\/p>

Ata dinin si t\u2019i ngrenin sht\u00ebpit\u00eb, administronin perandorit\u00eb, nd\u00ebrtonin qytetet, kultivonin tok\u00ebn, nuhasnin xeheroret, endnin pambukun dhe fark\u00ebtonin \u00e7elikun.<\/span><\/p>

Feja e tyre kishte nj\u00eb bukuri t\u00eb vet\u00ebn, bazuar n\u00eb takime misterioze me themeltar\u00ebt e qytetit. Doket e tyre ishin t\u00eb mbar\u00ebpranuara, ngritur mbi solidaritetin, vullnetin e mir\u00eb dhe respektin p\u00ebr mosh\u00ebn.<\/span><\/p>

Jo shtr\u00ebngim, por ndihm\u00eb e dyanshme, gazmendi i t\u00eb jetuarit dhe i disiplin\u00ebs s\u00eb pranuar lirisht.<\/span><\/p>

Rend\u2014Q\u00ebndrueshm\u00ebri\u2014poezi dhe liri.<\/span><\/p>

Prej qytetarit privat t\u00eb patrazuar e deri te thuajse lideri mitik ekzistonte nj\u00eb zinxhir i pashk\u00ebputur i mir\u00ebkuptimit dhe i mir\u00ebbesimit. Po shkenc\u00eb? Po sigurisht q\u00eb kishin, por kishin mite madh\u00ebshtore me i mbrojt\u00eb prej frik\u00ebs ku v\u00ebzhgimi m\u00eb i mpreht\u00eb dhe imagjinata m\u00eb guximplot\u00eb harmonizoheshin dhe bashk\u00ebshkriheshin. Po art? Kishin skulpturat e tyre madh\u00ebshtore ku emocioni njer\u00ebzor sprovohej aq dhunsh\u00ebm sa vinte n\u00eb l\u00ebvizje, sipas ligjeve magjeps\u00ebse t\u00eb ritmit, elementet e thirrura me kap dhe rishp\u00ebrnda forcat m\u00eb sekrete t\u00eb universit.<\/span><\/p>

Monumente mu n\u00eb zem\u00ebr t\u00eb Afrik\u00ebs? Shkolla? Spitale? Asnj\u00eb kok\u00ebrr borgjezi n\u00eb shek.XX, Durand, Smith apo Brown, as nuk e merrnin me mend se t\u00eb k\u00ebtilla kan\u00eb ekzistuar n\u00eb Afrik\u00eb para se t\u00eb mb\u00ebrrinin europian\u00ebt. . . .<\/span><\/p>

Mir\u00ebpo, Schoelcheri q\u00ebmton pranin\u00eb e tyre si\u00e7 \u00ebsht\u00eb regjistruar nga Caille, Mollien dhe v\u00ebllez\u00ebrit Cander. Madje, edhe pse nuk e p\u00ebrmend asgj\u00ebkundi se kur portugez\u00ebt ankoruan n\u00eb brigjet e Kongos n\u00eb 1498 zbuluan nj\u00eb shtet t\u00eb pasur e n\u00eb lul\u00ebzim dhe se t\u00eb mo\u00e7mit n\u00eb oborrin e ambasad\u00ebs visheshin me m\u00ebndafsh dhe brokad\u00eb, gjithsesi t\u00eb pakt\u00ebn e pranon se Afrika \u00ebsht\u00eb vet\u00ebngritur n\u00eb nj\u00eb nocion ligjor t\u00eb shtetit dhe l\u00eb t\u00eb kuptohet se n\u00eb gjysm\u00ebn e k\u00ebtij shekulli imperialist qytet\u00ebrimi europian \u00ebsht\u00eb ve\u00e7se nj\u00eb mes t\u00eb tjer\u00ebsh – dhe jo m\u00eb m\u00ebshirploti.2<\/sup><\/span><\/p>

Ia tregova vendin t\u00eb bardhit; i trim\u00ebruar e shtyva dhe iu hak\u00ebrreva n\u00eb fytyr\u00eb: m\u00eb b\u00ebj vend si\u00e7 jam; Nuk do t\u2019i b\u00ebj vend askujt. I n\u00ebnqesha p\u00ebr gaz t\u00eb zemr\u00ebs sime. Qartazi i bardhi po m\u00ebrm\u00ebriste. Reagimi i tij pritej prej koh\u00ebsh. Kisha fituar. M\u2019u b\u00eb zemra mal.<\/span><\/p>

\u201cL\u00ebre m\u00ebnjan\u00eb historin\u00eb t\u00ebnde, rr\u00ebmimet n\u00eb t\u00eb shkuar\u00ebn dhe p\u00ebrpiqu t\u00eb futesh n\u00eb ritmin ton\u00eb. N\u00eb nj\u00eb shoq\u00ebri si e jona, industrializuar n\u00eb ekstrem dhe dominuar nga shkenca, nuk ka m\u00eb hap\u00ebsir\u00eb p\u00ebr ndjeshm\u00ebrit\u00eb e tua. T\u00eb duhet t\u00eb jesh i fort\u00eb me ia dal\u00eb me jetu. Nuk mjafton m\u00eb me lujt topa-luftash me bot\u00ebn; t\u00eb duhet ta zot\u00ebrosh me integrale e atome. E sigurt se do t\u00eb m\u00eb thon\u00eb, koh\u00eb pas kohe kur t\u00eb na lodh\u00eb i gjith\u00eb ky betonizim do t\u00eb kthehemi te ju si te f\u00ebmij\u00ebt tan\u00eb, f\u00ebmij\u00ebt tan\u00eb naiv\u00eb, spontan\u00eb e t\u00eb sinqert\u00eb. Do t\u2019ju qasemi si f\u00ebmij\u00ebt e k\u00ebsaj bote. Jeni kaq autentik n\u00eb jet\u00ebn tuaj, kaq lozonjar\u00eb. Le ta harrojm\u00eb p\u00ebr pak momente qytet\u00ebrimin ton\u00eb formal e t\u00eb mir\u00ebsjellsh\u00ebm dhe t\u00eb p\u00ebrkulemi mbi k\u00ebto koka, mbi k\u00ebto fytyra shpreh\u00ebse fort t\u00eb dashura. N\u00eb nj\u00eb far\u00eb m\u00ebnyre, ju na pajtoni me vetveten.\u201d<\/span><\/p>

Pra, ata po ma vendosnin racionalitetin p\u00ebrball\u00eb irracionalitetit tim; racionalitetin tim p\u00ebrball\u00eb \u201cracionalitetit t\u00eb v\u00ebrtet\u00eb\u201d. Nuk mund t\u00eb shpresoja p\u00ebr fitore. E sprovova prejardhjen. B\u00ebra nj\u00eb kontroll t\u00eb plot\u00eb t\u00eb s\u00ebmundjes sime. Doja t\u00eb isha kryek\u00ebput zezak – krejt e pamundur. Doja t\u00eb isha i bardh\u00eb – krejt qesharake. Dhe kur u p\u00ebrpoqa ta m\u00ebtoj intelektualisht Negritudin si koncept, ma shqit\u00ebn prej meje. M\u00eb provuan se arsyetimi im nuk ishte asgj\u00eb pos nj\u00eb faz\u00eb brenda dialektik\u00ebs:<\/span><\/p>

Por ka di\u00e7ka m\u00eb serioze. Negroja, si\u00e7 kemi th\u00ebn\u00eb, krijon nj\u00eb raciz\u00ebm antiracist. Ai nuk k\u00ebrkon aspak dominimin e bot\u00ebs, por d\u00ebshiron zhdukjen e privilegjeve racore kudo ku gjenden dhe pohon solidaritetin e tij me t\u00eb shtypurit e t\u00eb gjitha ngjyrave. Me nj\u00eb goditje, nocioni subjektiv, ekzistencial dhe etnik i Negritude-s \u201ckalon\u201d, si\u00e7 do t\u00eb thoshte Hegeli, n\u00eb nocionin objektiv, pozitiv dhe ekzakt t\u00eb proletariatit<\/em>. \u201cP\u00ebr C\u00e9sairin<\/em>\u201d, thot\u00eb Senghori, \u201ci Bardhi\u201d simbolizon kapitalin sikurse zezaku simbolizon pun\u00ebn. . . Mes zezak\u00ebve t\u00eb rac\u00ebs s\u00eb tij, zezaku gj\u00ebmon p\u00ebrpjekjen e proletariatit bot\u00ebror\u201d.<\/span><\/p>

M\u00eb e thjesht\u00eb t\u00eb thuhet sesa t\u00eb b\u00ebhet. Pa dyshim nuk \u00ebsht\u00eb e pazakont\u00eb q\u00eb apostujt m\u00eb t\u00eb devotsh\u00ebm t\u00eb negritudit jan\u00eb nj\u00ebkoh\u00ebsisht marksist\u00eb militant\u00eb.<\/span><\/p>

Megjithat\u00eb, nocioni i rac\u00ebs nuk nd\u00ebrlidhet me nocionin e klas\u00ebs: nj\u00ebra \u00ebsht\u00eb konkrete dhe partikulare, tjetra \u00ebsht\u00eb universale dhe abstrakte; nj\u00ebra mb\u00ebshtetet tek ajo q\u00eb Jasperi e quan kuptueshm\u00ebri, nd\u00ebrsa tjetra n\u00eb arsyetim; e para \u00ebsht\u00eb produkt i sinkretizmit psiko-biologjik, nd\u00ebrsa e dyta \u00ebsht\u00eb konstruksion metodik q\u00eb buron nga p\u00ebrvoja. N\u00eb fakt, negritudi shfaqet si faza e dob\u00ebt e nj\u00eb progresioni dialektik: pohimi teorik dhe praktik i Supremacis\u00eb s\u00eb Bardh\u00eb \u00ebsht\u00eb teza; pozicioni i negritudit si vler\u00eb antitetike \u00ebsht\u00eb momenti i mohimit. Por ky moment mohues nuk \u00ebsht\u00eb n\u00eb vetvete i mjaftuesh\u00ebm dhe Zezak\u00ebt q\u00eb e p\u00ebrdorin e din\u00eb bukur mir\u00eb; e din\u00eb se sh\u00ebrben me hap shtegun p\u00ebr sintez\u00ebn ose p\u00ebr p\u00ebrmbushjen e shoq\u00ebris\u00eb njer\u00ebzore pa raca. Pra, Negritudi \u00ebsht\u00eb i p\u00ebrkushtuar ndaj shkat\u00ebrrimit t\u00eb vetvetes, \u00ebsht\u00eb kalim dhe jo rezultat, mjet dhe jo q\u00ebllim p\u00ebrfundimtar.3<\/sup><\/span><\/p>

Kur i kam lexuar k\u00ebto rreshta jam ndjer\u00eb se ma kishin grabitur edhe mund\u00ebsin\u00eb time t\u00eb fundit. Iu thash\u00eb miqve t\u00eb mi: \u201cgjenerata e poet\u00ebve t\u00eb rinj zezak\u00eb sapo ka p\u00ebsuar nj\u00eb goditje fatale\u201d. Iu qas\u00ebm nj\u00eb miku t\u00eb popujve me ngjyr\u00eb nd\u00ebrsa ky miku nuk gjeti asgj\u00eb m\u00eb t\u00eb hajrit sesa t\u00eb na shfaqte relativitetin e veprimeve t\u00eb tyre. Sa p\u00ebr fillim, ky miku, ky hegeliani i lindur ka harruar se nd\u00ebrgjegjja ka nevoj\u00eb t\u00eb humbas\u00eb n\u00eb nat\u00ebn e absolutit, i vetmi kusht p\u00ebr t\u00eb arritur vet\u00eb-nd\u00ebrgjegjen. Sartri angazhoi mohimin me iu vendos p\u00ebrball\u00eb racionalizmit, por harroi se ky mohim e bazon vler\u00ebn e tij n\u00eb nj\u00eb absolut substancial virtual. Nd\u00ebrgjegjja e p\u00ebrkushtuar n\u00eb p\u00ebrvoj\u00eb nuk di asgj\u00eb, i duhet t\u00eb mos dij\u00eb asgj\u00eb mbi thelbin dhe p\u00ebrcaktimin e qenies s\u00eb saj.<\/span><\/p>

Orfeu Zezak<\/em> sh\u00ebnjon nj\u00eb dat\u00eb n\u00eb intelektualizimin e ekzistenc\u00ebs zezake. Sartri nuk gaboi vet\u00ebm sepse k\u00ebrkoi burimin e pranver\u00ebs, por sepse, n\u00eb nj\u00ebfar\u00eb m\u00ebnyr\u00eb, ia shteroi k\u00ebt\u00eb burim pranver\u00ebs.<\/span><\/p>

A do t\u00eb hesht\u00eb vet\u00eb burimi i Poezis\u00eb? Apo, p\u00ebrnj\u00ebmend, i madhi lum i zi, p\u00ebrpos t\u00eb gjithave, do ta ngjyros\u00eb detin ku derdhet? Pavar\u00ebsisht; secil\u00ebs epok\u00eb poezin\u00eb e saj, secil\u00ebs epok\u00eb rrethanat e historis\u00eb i p\u00ebrzgjedhin nj\u00eb komb, nj\u00eb rac\u00eb, nj\u00eb klas\u00eb, me ia marr p\u00ebrs\u00ebri pishtarin, n\u00eb krijime situatash q\u00eb shprehin ose e tejkalojn\u00eb vetveten vet\u00ebm p\u00ebrmes Poezis\u00eb. Me raste, kumti poetik koin\u00e7idon me kumtin revolucionar dhe me raste p\u00ebrlargohen. Le ta p\u00ebrsh\u00ebndesim sot mund\u00ebsin\u00eb historike e cila do t\u2019u mund\u00ebsoj\u00eb Zezak\u00ebve \u201ct\u00eb ngren\u00eb britm\u00ebn madhnore t\u00eb Negros sa t\u00eb tund\u00eb themelet e bot\u00ebs\u201d (C\u00e9saire<\/em>).4<\/sup><\/span><\/p>

Dhe ja tek e kemi; nuk krijova nj\u00eb kuptim p\u00ebr veten time; kuptimi ishte aty paraprakisht n\u00eb pritje. Nuk e thura as si zezak i mallkuar, as me dh\u00ebmb\u00ebt e mia prej zezaku dhe as si zezak i uritur flakadanin q\u00eb shndrit\u00eb bot\u00ebn; flakadani ishte tashm\u00eb aty, n\u00eb pritje t\u00eb k\u00ebsaj mund\u00ebsie historike. N\u00eb termat e nd\u00ebrgjegjes, nd\u00ebrgjegjja zezake pohon t\u00eb jet\u00eb nj\u00eb densitet absolut p\u00ebrplot n\u00eb vetvete, nj\u00eb faz\u00eb paraekzistuese ndaj \u00e7do \u00e7elnaje, p\u00ebrball\u00eb \u00e7do zhdukjeje t\u00eb vetes nga d\u00ebshira. N\u00eb esen\u00eb e tij Jean-Paul Sartre-i e ka shkat\u00ebrruar impulsivitetin zezak. Do t\u00eb duhej t\u00eb kishte vendosur p\u00ebrball\u00eb t\u00eb paparashikueshmen me destinin historik. Kisha nevoj\u00eb ta humbja veten plot\u00ebsisht n\u00eb negritude. Ndoshta nj\u00eb dit\u00eb, thell\u00eb n\u00eb k\u00ebt\u00eb romanticiz\u00ebm t\u00eb mallkuar . . .<\/span><\/p>

Gjithsesi, kisha nevoj\u00eb t\u00eb mos e dija<\/em>. Kjo p\u00ebrpjekje, edhe nj\u00eb her\u00eb kjo tat\u00ebpjet\u00eb, duhet t\u00eb shihet si nj\u00eb aspekt i p\u00ebrplot\u00ebsuar. Nuk ka gj\u00eb m\u00eb t\u00eb kund\u00ebrshtueshme sesa t\u00eb d\u00ebgjosh: \u201cdo t\u00eb ndryshosh, djalosh; ashtu isha edhe un\u00eb kur isha i ri. . . . Do ta shoh\u00ebsh, do ta tejkalosh\u201d.<\/span>
Dialektika q\u00eb parashtron domosdoshm\u00ebrin\u00eb si mb\u00ebshtetje p\u00ebr lirin\u00eb time m\u00eb d\u00ebbon prej vetvetes. M\u00eb shkund pozicionin tim impulsiv. Megjithat\u00eb, n\u00eb lidhje me nd\u00ebrgjegjen, nd\u00ebrgjegjja zezake \u00ebsht\u00eb imanente n\u00eb vetvete. Nuk jam potencialitet i nj\u00eb di\u00e7kaje; jam plot\u00ebsisht \u00e7far\u00eb jam. Nuk m\u00eb duhet t\u00eb k\u00ebrkoj p\u00ebr universalin. Brenda meje nuk ka vend p\u00ebr probabilitetin. Nd\u00ebrgjegjja ime zezake nuk m\u00ebton me qen\u00eb humbje. \u00cbsht\u00eb. Shkrihet me vetveten.<\/span>
Do t\u00eb m\u00eb thon\u00eb, megjithat\u00eb, se pohimet e tua nuk e marrin n\u00eb konsiderat\u00eb procesin historik. D\u00ebgjoni, at\u00ebher\u00eb:<\/span><\/p>

Afrik\u00eb ta mbaj kujtimin Afrik\u00eb<\/span>
P\u00ebrbrenda m\u00eb je<\/span>
Si ashkla n\u00eb plag\u00eb<\/span>
Si fetishi rojtar n\u00eb qend\u00ebr-fshat<\/span>
B\u00ebm\u00eb gur p\u00ebr llastiqet e tua<\/span>
B\u00ebma goj\u00ebn buz\u00eb t\u00eb plag\u00ebve t\u00eb tua<\/span>
B\u00ebmi gjunjt\u00eb kolona t\u00eb shkat\u00ebrruara t\u00eb p\u00ebr\u00e7udnimeve t\u00eb tua<\/span>
DHE PRAP\u00cb<\/span>
Dua ve\u00e7 t\u00eb rac\u00ebs t\u2019i kesh<\/span>
Pun\u00ebtor\u00eb fshtar\u00eb t\u00eb t\u00eb gjitha trojeve . . .<\/span>
. . . pun\u00ebtor bardhosh n\u00eb Detroit argat zezak n\u00eb Alabama<\/span>
Popuj pafund n\u00eb skllav\u00ebri kapitaliste<\/span>
Fati na varg\u00ebzon krah-p\u00ebr-krah<\/span>
Tek rroposim mallkimin antik tabush gjaku<\/span>
N\u00ebp\u00ebrk\u00ebmbim rr\u00ebnojat e vetmive tona.<\/span>
N\u00ebse v\u00ebrshimi \u00ebsht\u00eb llogore<\/span><\/p>

E pastrojm\u00eb honin prej \u00e7arqeve rr\u00ebke pafund<\/span>
N\u00ebse Sierra \u00ebsht\u00eb llogore<\/span>
Ua d\u00ebrrmojm\u00eb nofullat vullkaneve<\/span>
me mb\u00eb Kordiljer\u00ebt<\/span>
Dhe pik\u00ebllimi ka me qen\u00eb shesh p\u00ebr agimin<\/span>
Ku rimbledhim forcat th\u00ebrrmuar<\/span>
Nga mashtrimet e zot\u00ebrinjve tan\u00eb<\/span>
Si\u00e7 kontradikta mes tiparesh<\/span>
Krijon harmonin\u00eb e fytyr\u00ebs<\/span>
Shpallim unitetin e vuajtjes<\/span>
Dhe revolt\u00ebs<\/span>
T\u00eb t\u00eb gjith\u00eb popujve p\u00ebrmbi tok\u00eb<\/span>
Dhe mbrujm\u00eb mortaj\u00ebn e koh\u00ebs s\u00eb v\u00ebllaz\u00ebris\u00eb<\/span>
N\u00eb muzgun e idhujve.5<\/sup><\/span><\/p>

Pik\u00ebrisht, do t\u2019u p\u00ebrgjigjemi; p\u00ebrvoja zezake \u00ebsht\u00eb ambige sepse nuk ka nj\u00eb<\/em> Negro – ka shum\u00eb<\/em> zezak\u00eb. \u00c7far\u00eb dallimi, p\u00ebr shembull, n\u00eb poezin\u00eb e radh\u00ebs:<\/span><\/p>

I bardhi m\u00eb vrau baban\u00eb<\/span>
Sepse babai ish krenar<\/span>
I bardhi m\u00eb vrau n\u00ebn\u00ebn<\/span>
Sepse n\u00ebna ish e bukur<\/span>
I bardhi ma sosi v\u00ebllan\u00eb n\u00ebn diellin p\u00ebrflakur rrug\u00ebve<\/span>
Sepse im v\u00eblla ishte i \u00e7elikt\u00eb<\/span>
Ma nxiu me p\u00ebr\u00e7mimin p\u00ebshtyr\u00eb surratit<\/span>
Dhe me z\u00ebrin padronizues:<\/span>
\u201cEj djalosh, brok\u00ebn, peshqirin dhe do uj\u00eb”6<\/sup><\/span><\/p>

Dhe kjo tjetra:<\/span><\/p>

Im v\u00eblla me dh\u00ebmb\u00ebt zbardhur komplimentesh hipokrite<\/span>
Im v\u00eblla n\u00eb spektak\u00ebl lar\u00eb flori<\/span>
Me sy b\u00ebr\u00eb blu nga z\u00eb i Padronit<\/span>
I shkreti im v\u00eblla me xhaket\u00eb mbr\u00ebmjeje jak\u00eb m\u00ebndafshi<\/span>
Tek piksam\u00eb, p\u00ebshp\u00ebrit e kapardisesh n\u00ebp\u00ebr dhomat prit\u00ebse t\u00eb p\u00ebrbuzjes<\/span>
Sa patetik m\u00eb je<\/span>
Dielli i vendlindjes p\u00ebrpos hije<\/span>
Fytyr\u00ebs t\u00ebnde qytet\u00ebruar e gjakftoht\u00eb<\/span>
Dhe kasollja e sat gjysheje<\/span>
T\u00eb skuq faqet zbardhur vitesh p\u00ebr\u00e7mim e vet\u00ebfaj\u00ebsimi<\/span>
Por kur bab\u00ebzitur me fjal\u00eb boshe e p\u00ebr\u00e7muese<\/span>
Si rradakeja mbi supet e tua<\/span>
P\u00ebrs\u00ebri shkel mbi t\u00eb hidhur\u00ebn tok\u00eb-kuqe t\u00eb Afrik\u00ebs<\/span>
K\u00ebto fjal\u00eb angushtie do t\u00eb hedhin valle shqet\u00ebsuar ecejakeve t\u00eb tua<\/span>
Ndihem vet\u00ebm, kaq vet\u00ebm k\u00ebtu ndihem. 7<\/sup><\/span><\/p>

<\/a><\/span><\/p>

Koh\u00eb pas koh\u00eb t\u00eb vjen t\u00eb heq\u00ebsh dor\u00eb. T\u00eb shpreh\u00ebsh realen \u00ebsht\u00eb barr\u00eb e r\u00ebnd\u00eb. Por kur ia mbush mendjen vetes me shpreh ekzistenc\u00ebn, me shum\u00eb gjas\u00eb do t\u00eb p\u00ebrballesh me asgj\u00eb tjet\u00ebr pos mosekzistenc\u00ebs. \u00c7\u2019\u00ebsht\u00eb e sigurt\u00eb \u00ebsht\u00eb se mu n\u00eb momentin kur u orvata me rrok qenien time, Sartri, i cili mbetet \u201cTjetri\u201d, duke m\u00eb v\u00ebn\u00eb nj\u00eb em\u00ebr ma shk\u00ebrmoqi iluzionin e fundit. Nd\u00ebrkoh\u00eb q\u00eb po i tregoja:<\/span><\/p>

Negritudi im nuk \u00ebsht\u00eb as kull\u00eb e as katedrale<\/span>
Zgjatohet thell\u00eb n\u00eb mishin e kuq t\u00eb dheut<\/span>
Zgjatohet thell\u00eb n\u00eb mishin e p\u00ebrflakur t\u00eb qiellit<\/span>
Shpon tej ball\u00eblart\u00eb gjunj\u00ebzimin e zymt\u00eb.<\/span><\/p>

Nd\u00ebrkoh\u00eb q\u00eb po e shpallja k\u00ebt\u00eb, n\u00eb dalldin\u00eb e p\u00ebrvoj\u00ebs e t\u00ebrbimit, ai m\u00eb kujtonte se negritudi im ishte asgj\u00eb pos nj\u00eb faz\u00eb e dob\u00ebt. Me ju hap zemr\u00ebn, po ju them se i ndjeva supet t\u00eb m\u00eb rr\u00ebshkisnin nga kjo bot\u00eb dhe k\u00ebmb\u00ebt nuk ma ndjenin m\u00eb puthtimin me tok\u00ebn. Pa nj\u00eb t\u00eb shkuar zezake, pa nj\u00eb t\u00eb ardhme zezake ishte e pamundur p\u00ebr mua me e jetu t\u00eb zez\u00ebn time. Ende jo i bardh\u00eb, jo m\u00eb plot\u00ebsisht zezak, isha dreqosur. Jean-Paul Sartri harron se zezaku n\u00eb trup vuan bukur ndryshe nga i bardhi.8<\/sup><\/span>
Mes meje dhe t\u00eb bardhit ekziston nj\u00eb marr\u00ebdh\u00ebnie transhendence e pandreqshme.9<\/sup><\/span>
Por e kemi harruar besnik\u00ebrin\u00eb time n\u00eb dashuri. E p\u00ebrkufizoj veten si absolutisht dhe pam\u00ebdyshje mendjehapur, dhe e marr k\u00ebt\u00eb negritud dhe me lot n\u00eb sy e montoj mekanizmin. Ajo \u00e7ka ishte shk\u00ebrmoqur rind\u00ebrtohet dhe ngrihet prej damar\u00ebve intuitiv\u00eb t\u00eb duarve t\u00eb mia.<\/span>
Britma ime kumbon furish\u00ebm: jam nigger, jam nigger, jam nigger.<\/span>
Dhe \u00ebsht\u00eb im v\u00eblla i gjori tek jeton neuroz\u00ebn e tij n\u00eb ekstrem e gjen veten t\u00eb paralizuar:<\/span><\/p>

Negroja: s\u2019mundem zonj\u00eb.<\/span>
Liza: Pse jo?<\/span>
Negroja: Nuk q\u00eblloj dot mbi t\u00eb bardh\u00ebt.<\/span>
Liza: P\u00ebrnj\u00ebmend! Atyre nuk u b\u00ebhet von\u00eb me e b\u00eb!<\/span>
Negroja: Ata jan\u00eb t\u00eb bardh\u00eb, zonj\u00eb.<\/span>
Liza: E \u00e7a pastaj? Mos ndoshta kan\u00eb t\u00eb drejt\u00eb t\u00eb t\u00eb gjakosin si derr ve\u00e7 sepse jan\u00eb t\u00eb bardh\u00eb?<\/span>
Negroja: Por ata jan\u00eb t\u00eb bardh\u00eb.\u201d<\/span><\/p>

Ndjenj\u00eb inferioriteti? Jo, ndjenj\u00eb mosqenieje. M\u00ebkati \u00ebsht\u00eb i zi si\u00e7 \u00ebsht\u00eb virtyti i bardh\u00eb. Gjith\u00eb ata bardhosh\u00eb, me gishtat n\u00eb k\u00ebmb\u00ebz, nuk ka mund\u00ebsi ta ken\u00eb gabim. Jam fajtor. Nuk e di se p\u00ebr \u00e7far\u00eb, por e di se jam nj\u00eb i mallkuar.<\/span><\/p>

Negroja: K\u00ebshtu \u00ebsht\u00eb puna, zonj\u00eb. K\u00ebshtu shkon puna gjithnj\u00eb me t\u00eb bardh\u00ebt.<\/span>
Liza: Edhe ti? Ndihesh fajtor?<\/span>
Negroja: Po, zonj\u00eb.10<\/sup><\/span><\/p>

Tom\u00eb Madhi\u00a011<\/sup> \u00ebsht\u00eb i frik\u00ebsuar, tmerr i frik\u00ebsuar. Por frik\u00eb nga se? Prej vetvetes. Nuk e dim\u00eb ende se kush \u00ebsht\u00eb, por ai e di se frika do ta gjurmoj\u00eb bot\u00ebn sapo ta marr\u00eb vesh bota. Dhe kur bota ta marr\u00eb vesh, bota gjithmon\u00eb pret di\u00e7ka prej zezakut. Ai ka frik\u00eb se bota do ta marr\u00eb vesh; ka frik\u00eb prej frik\u00ebs n\u00eb bot\u00eb n\u00ebse bota e merr vesh. Si kjo e moshuara e cila p\u00ebrgj\u00ebrohet p\u00ebr ta lidhur pas krevatit:<\/span><\/p>

\u201cDoktor, nj\u00eb gj\u00eb ve\u00e7 e di. Nga momenti n\u00eb moment ajo gj\u00ebja mund t\u00eb m\u00eb pushtoj\u00eb.\u201d<\/span>
\u201c\u00c7far\u00eb gj\u00ebje?\u201d<\/span>
\u201cMe dasht me ia marr\u00eb frym\u00ebn vedit. Lidhm\u00eb, jam e tmerruar.\u201d<\/span><\/p>

Si p\u00ebrfundim, Tom\u00eb Madhi vepron. Vepron me i dh\u00ebn\u00eb fund tensionit, i p\u00ebrgjigjet pritshm\u00ebrive t\u00eb bot\u00ebs.11<\/sup><\/span>
Tek If He Hollers Let Him Go\u00a012<\/sup><\/em> kemi personazhin i cili b\u00ebn pik\u00ebrisht at\u00eb q\u00eb nuk do t\u00eb b\u00ebj\u00eb. Ajo bjondja epshlie, tunduese e sensuale q\u00eb jepet seksualisht, me frik\u00ebn (d\u00ebshir\u00ebn) e p\u00ebrdhunimit, si p\u00ebrfundim b\u00ebhet dashnorja e tij.<\/span><\/p>

Zezaku \u00ebsht\u00eb nj\u00eb lod\u00ebr n\u00eb duart e t\u00eb bardhit. Prandaj, p\u00ebr ta k\u00ebputur rrethin vicioz, shp\u00ebrthen. \u00cbsht\u00eb e pamundur me shku n\u00eb kinema dhe mos me taku vetveten. Rri e pres veten. Pak pa filluar filmi, jam n\u00eb pritje t\u00eb vetes. K\u00ebta p\u00ebrball\u00eb meje m\u2019i hedhin syt\u00eb, m\u00eb p\u00ebrgjojn\u00eb e rrin\u00eb e m\u00eb presin. Nj\u00eb sh\u00ebrbyes zezak do t\u00eb shfaqet. Zemra ime nd\u00ebr vuajtje m\u2019i merr mendt\u00eb. Ushtari i gjymtuar nga lufta e Pacifikut i thot\u00eb tim v\u00ebllau: \u201cM\u00ebsohu me ngjyr\u00ebn t\u00ebnde si\u00e7 jam m\u00ebsuar un\u00eb me protez\u00ebn time. Jemi t\u00eb dy aksidental\u00eb.\u201d13<\/sup><\/span><\/p>

Dhe p\u00ebrs\u00ebri, me t\u00eb gjith\u00eb qenien time, refuzoj ta pranoj k\u00ebt\u00eb amputim. E ndjej shpirtin gjer\u00eb sa bota, me gjith\u00eb mend shpirtin thell\u00eb sa lumenjt\u00eb m\u00eb t\u00eb thell\u00eb; kraharori im ka takat t\u00eb zgjerohet n\u00eb pafund\u00ebsi. Jam b\u00ebr\u00eb me dh\u00ebn\u00eb dhe ata m\u00eb parashkruajn\u00eb p\u00ebrvuajtje sakati. Kur i hapa dje syt\u00eb pash\u00eb qiellin n\u00eb zmbrapsje totale. Provova me u ngrit, por heshtja dal\u00eb-zorr\u00ebsh mu l\u00ebshua me krah\u00eb paralizuar. Pa p\u00ebrgjegj\u00ebsi p\u00ebr veprimet e mia, n\u00eb udh\u00ebkryq mes Hi\u00e7it dhe Pafund\u00ebsis\u00eb, ia nisa me lotu.<\/a><\/span>
__________________<\/span>
1. Aim\u00e9 C\u00e9saire, Introduction to Victor Schoelcher, Esclavage et colonisation<\/em>, p.7.<\/span><\/p>

2. Si m\u00ebsip\u00ebr. p.8<\/span><\/p>

3. Jean-Paul Sartre, Orph\u00e9e Noir, parath\u00ebnia e Anthologie de la nouvelle po\u00e9sie negre et malgache, p\u00ebrkthyer nga S. W. Allen si Orfeu Zezak, Pr\u00e9sence Africaine, Paris, 1976, p.59-60.<\/span><\/p>

4. Si m\u00ebsip\u00ebr. p.65.<\/span><\/p>

5. Jacques Roumain, Bois d\u2019 \u00e9b\u00e8ne, \u201cPrelude\u201d.<\/span><\/p>

6. David Diop, Trois Po\u00e8mes, \u201cLe temps du martyre\u201d.<\/span><\/p>

7. David Diop, Le Ren\u00e9gat.<\/span><\/p>

8. Edhe pse spekulimet e Sartrit mbi ekzistenc\u00ebn e \u201cTjetrit\u201d mbeten t\u00eb sakta (p\u00ebr aq sa, mund t\u00eb kujtojm\u00eb, Qenia dhe Hi\u00e7i p\u00ebrshkruan nj\u00eb nd\u00ebrgjegje t\u00eb t\u00ebhuaj\u00ebsuar), aplikimi i tyre mbi nd\u00ebrgjegjen zezake del t\u00eb jet\u00eb i gabuar sepse i bardhi nuk \u00ebsht\u00eb vet\u00ebm \u201ctjetri\u201d, por po ashtu padroni, qoft\u00eb real qoft\u00eb imagjinar. Sh\u00ebnim i Fanonit.<\/em><\/span><\/p>

9. N\u00eb kuptimin e p\u00ebrdorur nga Jean Wahl, Existence humaine et transcendance, \u201cBeing and Thinking\u201d. Sh\u00ebnim i Fanonit.<\/em><\/span><\/p>

10. Jean-Paul Sartre, The Respectful Prostitute, Shih po ashtu Home of the Brave, film nga Mark Robson. Sh\u00ebnim i Fanonit.<\/em><\/span><\/p>

11. Bigger Thomas eshte emri i personazhit kryesor te Native Son, novel\u00eb e Richard Wright. Sh<\/em>\u00ebnim i p\u00ebrkthyesit.<\/em><\/span><\/p>

12. Richard Wright, Native Son.<\/span><\/p>

13. Chester Himes.<\/span><\/p>

14. Home of the Brave.<\/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>","protected":false},"excerpt":{"rendered":"

Pavjo Gjini | 31.12.2019 | nyje.al\u00a0 \u00a0 Statuj\u00eb p\u00ebrkujtimore n\u00eb ishullin e skllev\u00ebrve Gor\u00e9e, Senegal, fotografi Nyje.al\u00a0 Pa kaluar shum\u00eb koh\u00eb do t\u00eb zhg\u00ebnjehesha. I Bardhi, momentalisht i stepur, m\u00eb shpjegoi se gjenetikisht p\u00ebrfaq\u00ebsoja nj\u00eb faz\u00eb. \u201cAft\u00ebsit\u00eb tuaja shquese jan\u00eb shteruar prej nesh. Ne kemi pasur mistik\u00eb natyraliste ashtu si\u00e7 ju nuk do t\u2019i keni kurr\u00eb. Hidhja nj\u00eb sy m\u00eb t\u00eb p\u00ebraf\u00ebrt historis\u00eb son\u00eb dhe do t\u00eb kuptosh se sa larg ka mb\u00ebrritur kjo p\u00ebrzierje\u201d. N\u00eb k\u00ebt\u00eb moment, m\u2019u duk se gj\u00ebrat po p\u00ebrs\u00ebrisnin vetveten. Origjinalitetin tim ma kishin shqyer. Lotova gjat\u00eb, pastaj ia nisa me jetu prap\u00eb. Mir\u00ebpo, po gjurmohesha nga nj\u00eb seri stereotipesh g\u00ebrryese: aroma zezake sui generis. . . natyra e mir\u00eb zezake sui generis. . . naiviteti zezak sui generis. Tentova t\u00eb arratisesha pa m\u00eb par\u00eb, por t\u00eb Bardh\u00ebt m\u00eb ran\u00eb p\u00ebrmbi dhe ma gjymtuan k\u00ebmb\u00ebn e majt\u00eb. Llogarita limitet e thelbit tim; si\u00e7 mund ta merrrni me mend, ishte krejt dob\u00ebt. Bash n\u00eb k\u00ebt\u00eb moment b\u00ebra zbules\u00ebn time m\u00eb t\u00eb jashtzakonshme, e cila n\u00eb fakt ishte nj\u00eb rizbulim.Furish\u00ebm rr\u00ebmova antikitetin zezak. Zbulimet m\u00eb lan\u00eb pa fjal\u00eb. N\u00eb librin mbi zhdukjen e skllav\u00ebris\u00eb, Schoelcher-i na ballafaqoi me fakte t\u00eb paanashkalueshme. Prej at\u00ebher\u00eb, prej Frobeniusit, Westermannit dhe Delafosses, t\u00eb gjith\u00eb t\u00eb bardh\u00ebt i kan\u00eb pranuar faktet: Segu, Djenn\u00e9 dhe qytete me mbi 100,000 banor\u00eb; p\u00ebrshkrime zezak\u00ebsh t\u00eb lexuar me doktor\u00eb teologjie q\u00eb kan\u00eb udh\u00ebtuar drejt Mek\u00ebs p\u00ebr t\u00eb diskutuar Kuranin. Me t\u2019u g\u00ebrmuar, paraqitur dhe shfaqur deri n\u00eb detaje k\u00ebto fakte m\u2019u mund\u00ebsua rimarrja e nj\u00eb kategorie t\u00eb vlefshme historike. I bardhi e kishte gabim, nuk isha primitiv dhe n\u00ebnnjer\u00ebzor; i p\u00ebrkisja nj\u00eb race q\u00eb e paska punuar argjendin dhe floririn prej 2,000 vitesh. Pastaj, m\u00eb tutje, kishte di\u00e7ka tjet\u00ebr, di\u00e7ka q\u00eb i bardhi nuk mund ta kuptonte. D\u00ebgjo: \u00c7far\u00eb lloji njer\u00ebzish paskan qen\u00eb k\u00ebta q\u00eb jan\u00eb shqitur nga familjet e tyre, nga vendi dhe zotat e tyre me mizori pa t\u00eb dyt\u00eb n\u00eb histori? Njer\u00ebz t\u00eb \u00ebmb\u00ebl, t\u00eb sjellsh\u00ebm, me konsiderat\u00eb, padyshim superior\u00eb ndaj atyre q\u00eb i torturuan, ndaj asaj bande aventurier\u00ebsh e cila m\u00eb s\u00eb tep\u00ebrmi e p\u00ebrplasi, p\u00ebrdhunoi dhe e p\u00ebr\u00e7moi Afrik\u00ebn p\u00ebr ta pla\u00e7kitur at\u00eb. Ata dinin si t\u2019i ngrenin sht\u00ebpit\u00eb, administronin perandorit\u00eb, nd\u00ebrtonin qytetet, kultivonin tok\u00ebn, nuhasnin xeheroret, endnin pambukun dhe fark\u00ebtonin \u00e7elikun. Feja e tyre kishte nj\u00eb bukuri t\u00eb vet\u00ebn, bazuar n\u00eb takime misterioze me themeltar\u00ebt e qytetit. Doket e tyre ishin t\u00eb mbar\u00ebpranuara, ngritur mbi solidaritetin, vullnetin e mir\u00eb dhe respektin p\u00ebr mosh\u00ebn. Jo shtr\u00ebngim, por ndihm\u00eb e dyanshme, gazmendi i t\u00eb jetuarit dhe i disiplin\u00ebs s\u00eb pranuar lirisht. Rend\u2014Q\u00ebndrueshm\u00ebri\u2014poezi dhe liri. Prej qytetarit privat t\u00eb patrazuar e deri te thuajse lideri mitik ekzistonte nj\u00eb zinxhir i pashk\u00ebputur i mir\u00ebkuptimit dhe i mir\u00ebbesimit. Po shkenc\u00eb? Po sigurisht q\u00eb kishin, por kishin mite madh\u00ebshtore me i mbrojt\u00eb prej frik\u00ebs ku v\u00ebzhgimi m\u00eb i mpreht\u00eb dhe imagjinata m\u00eb guximplot\u00eb harmonizoheshin dhe bashk\u00ebshkriheshin. Po art? Kishin skulpturat e tyre madh\u00ebshtore ku emocioni njer\u00ebzor sprovohej aq dhunsh\u00ebm sa vinte n\u00eb l\u00ebvizje, sipas ligjeve magjeps\u00ebse t\u00eb ritmit, elementet e thirrura me kap dhe rishp\u00ebrnda forcat m\u00eb sekrete t\u00eb universit. Monumente mu n\u00eb zem\u00ebr t\u00eb Afrik\u00ebs? Shkolla? Spitale? Asnj\u00eb kok\u00ebrr borgjezi n\u00eb shek.XX, Durand, Smith apo Brown, as nuk e merrnin me mend se t\u00eb k\u00ebtilla kan\u00eb ekzistuar n\u00eb Afrik\u00eb para se t\u00eb mb\u00ebrrinin europian\u00ebt. . . . Mir\u00ebpo, Schoelcheri q\u00ebmton pranin\u00eb e tyre si\u00e7 \u00ebsht\u00eb regjistruar nga Caille, Mollien dhe v\u00ebllez\u00ebrit Cander. Madje, edhe pse nuk e p\u00ebrmend asgj\u00ebkundi se kur portugez\u00ebt ankoruan n\u00eb brigjet e Kongos n\u00eb 1498 zbuluan nj\u00eb shtet t\u00eb pasur e n\u00eb lul\u00ebzim dhe se t\u00eb mo\u00e7mit n\u00eb oborrin e ambasad\u00ebs visheshin me m\u00ebndafsh dhe brokad\u00eb, gjithsesi t\u00eb pakt\u00ebn e pranon se Afrika \u00ebsht\u00eb vet\u00ebngritur n\u00eb nj\u00eb nocion ligjor t\u00eb shtetit dhe l\u00eb t\u00eb kuptohet se n\u00eb gjysm\u00ebn e k\u00ebtij shekulli imperialist qytet\u00ebrimi europian \u00ebsht\u00eb ve\u00e7se nj\u00eb mes t\u00eb tjer\u00ebsh – dhe jo m\u00eb m\u00ebshirploti.2 Ia tregova vendin t\u00eb bardhit; i trim\u00ebruar e shtyva dhe iu hak\u00ebrreva n\u00eb fytyr\u00eb: m\u00eb b\u00ebj vend si\u00e7 jam; Nuk do t\u2019i b\u00ebj vend askujt. I n\u00ebnqesha p\u00ebr gaz t\u00eb zemr\u00ebs sime. Qartazi i bardhi po m\u00ebrm\u00ebriste. Reagimi i tij pritej prej koh\u00ebsh. Kisha fituar. M\u2019u b\u00eb zemra mal. \u201cL\u00ebre m\u00ebnjan\u00eb historin\u00eb t\u00ebnde, rr\u00ebmimet n\u00eb t\u00eb shkuar\u00ebn dhe p\u00ebrpiqu t\u00eb futesh n\u00eb ritmin ton\u00eb. N\u00eb nj\u00eb shoq\u00ebri si e jona, industrializuar n\u00eb ekstrem dhe dominuar nga shkenca, nuk ka m\u00eb hap\u00ebsir\u00eb p\u00ebr ndjeshm\u00ebrit\u00eb e tua. T\u00eb duhet t\u00eb jesh i fort\u00eb me ia dal\u00eb me jetu. Nuk mjafton m\u00eb me lujt topa-luftash me bot\u00ebn; t\u00eb duhet ta zot\u00ebrosh me integrale e atome. E sigurt se do t\u00eb m\u00eb thon\u00eb, koh\u00eb pas kohe kur t\u00eb na lodh\u00eb i gjith\u00eb ky betonizim do t\u00eb kthehemi te ju si te f\u00ebmij\u00ebt tan\u00eb, f\u00ebmij\u00ebt tan\u00eb naiv\u00eb, spontan\u00eb e t\u00eb sinqert\u00eb. Do t\u2019ju qasemi si f\u00ebmij\u00ebt e k\u00ebsaj bote. Jeni kaq autentik n\u00eb jet\u00ebn tuaj, kaq lozonjar\u00eb. Le ta harrojm\u00eb p\u00ebr pak momente qytet\u00ebrimin ton\u00eb formal e t\u00eb mir\u00ebsjellsh\u00ebm dhe t\u00eb p\u00ebrkulemi mbi k\u00ebto koka, mbi k\u00ebto fytyra shpreh\u00ebse fort t\u00eb dashura. N\u00eb nj\u00eb far\u00eb m\u00ebnyre, ju na pajtoni me vetveten.\u201d Pra, ata po ma vendosnin racionalitetin p\u00ebrball\u00eb irracionalitetit tim; racionalitetin tim p\u00ebrball\u00eb \u201cracionalitetit t\u00eb v\u00ebrtet\u00eb\u201d. Nuk mund t\u00eb shpresoja p\u00ebr fitore. E sprovova prejardhjen. B\u00ebra nj\u00eb kontroll t\u00eb plot\u00eb t\u00eb s\u00ebmundjes sime. Doja t\u00eb isha kryek\u00ebput zezak – krejt e pamundur. Doja t\u00eb isha i bardh\u00eb – krejt qesharake. Dhe kur u p\u00ebrpoqa ta m\u00ebtoj intelektualisht Negritudin si koncept, ma shqit\u00ebn prej meje. M\u00eb provuan se arsyetimi im nuk ishte asgj\u00eb pos nj\u00eb faz\u00eb brenda dialektik\u00ebs: Por ka di\u00e7ka m\u00eb serioze. Negroja, si\u00e7 kemi th\u00ebn\u00eb, krijon nj\u00eb raciz\u00ebm antiracist. Ai nuk k\u00ebrkon aspak dominimin e bot\u00ebs, por d\u00ebshiron zhdukjen e privilegjeve racore kudo ku gjenden dhe pohon solidaritetin e tij me t\u00eb shtypurit e t\u00eb gjitha ngjyrave. Me nj\u00eb goditje, nocioni subjektiv, ekzistencial dhe etnik i Negritude-s \u201ckalon\u201d, si\u00e7 do t\u00eb thoshte Hegeli, n\u00eb nocionin objektiv, pozitiv dhe ekzakt t\u00eb proletariatit. \u201cP\u00ebr C\u00e9sairin\u201d, thot\u00eb Senghori, \u201ci Bardhi\u201d simbolizon kapitalin sikurse zezaku simbolizon pun\u00ebn. . . Mes zezak\u00ebve t\u00eb rac\u00ebs s\u00eb tij, zezaku gj\u00ebmon p\u00ebrpjekjen e proletariatit bot\u00ebror\u201d. 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