{"id":2609,"date":"2020-01-31T15:00:16","date_gmt":"2020-01-31T14:00:16","guid":{"rendered":"http:\/\/www.nyje.al\/?p=2609"},"modified":"2024-09-12T14:38:39","modified_gmt":"2024-09-12T12:38:39","slug":"arti-i-reporterit-sipas-kapushcinskijt","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/arti-i-reporterit-sipas-kapushcinskijt\/","title":{"rendered":"Arti i reporterit sipas Kapush\u00e7inskijt"},"content":{"rendered":"
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\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\"\"\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Arti i reporterit sipas Kapush\u00e7inskijt<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Elsa Demo | 31.01.2020| nyje.al\u00a0<\/strong><\/span><\/p>

Punishtja e mjesht\u00ebrve t\u00eb gazetaris\u00eb<\/em><\/strong><\/p>

Nj\u00eb cik\u00ebl shkrimesh mbi artin e gazetaris\u00eb nga veprat e gazetar\u00ebve shkrimtar\u00eb shqiptar\u00eb dhe t\u00eb huaj. Si e shikojn\u00eb ata bot\u00ebn, njeriun, historin\u00eb, burimet baz\u00eb p\u00ebr pasqyrimin e realitetit? Si e nd\u00ebrtojn\u00eb nj\u00eb tekst reportazhi, eseje, fejtoni apo forma t\u00eb tjera gazetareske? \u00c7far\u00eb parimesh etike ruajn\u00eb dhe si e vler\u00ebsojn\u00eb rolin opinion – dhe realitetb\u00ebr\u00ebs po edhe transformues t\u00eb gazetaris\u00eb? Pyetje q\u00eb gjejn\u00eb p\u00ebrgjigje nga librat e Ryszard Kapu\u015bci\u0144skit, Gabriel Garcia Marquezit, Oriana Fallacit dhe Petro Markos.<\/span><\/p>

Gazetari polak Rishard Kapush\u00e7inskij l\u00ebvroi reportazhin artistik p\u00ebr tridhjet\u00eb vjet. Librat e tij d\u00ebshmojn\u00eb kombinimin e p\u00ebrvoj\u00ebs gazetareske n\u00eb terren me dijen e librave historik q\u00eb ishin t\u00eb pandash\u00ebm n\u00eb udh\u00ebtimet e tij t\u00eb larg\u00ebta e t\u00eb dhimbshme p\u00ebrmes nj\u00eb bote t\u00eb dhunshme.<\/span><\/a><\/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

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

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N\u00eb mjediset tona mediatike emri i Rishard Kapush\u00e7inskijt (Ryszard Kapu\u015bci\u0144ski 1932-2007) ka fatin e t\u00eb tjer\u00ebve t\u00eb ngjash\u00ebm ose jo me t\u00eb q\u00eb lakohet pa e njohur. I shkon kjo form\u00eb gazetaris\u00eb s\u00eb studiove q\u00eb po e mbushin rezervuarin<\/em> e historis\u00eb son\u00eb bashk\u00ebkohore me intervista orale. Biblioteka po ngrihen me to. <\/span>Ndryshe nga \u00e7\u2019e mendon Stanislav Leci k\u00ebt\u00eb pun\u00ebn e gazetarit i cili p\u00ebr t\u00eb shkuar te burimi, duhet t\u00eb ec\u00eb kund\u00ebr rrym\u00ebs. Si\u00e7 b\u00ebn Kapush\u00e7inskij me reportazhin artistik, nj\u00eb lloj arti kolektiv i gazetaris\u00eb. Punishtja e tij rri sot e zhytur mes ferrash dhe gjithfar\u00eb bim\u00ebsh t\u00eb masmedias.<\/span><\/p>

N\u00eb fakt, gazetari polak e p\u00ebrdor k\u00ebt\u00eb fjal\u00eb, punishte (edhe ofi\u00e7in\u00eb<\/em> ndonj\u00ebher\u00eb), p\u00ebr t\u00ebr\u00ebsin\u00eb e sekreteve q\u00eb formojn\u00eb mjesht\u00ebrin\u00eb e raportimit, t\u00eb cil\u00ebn ai e konfirmon tek \u201cHistoria\u201d e Herodotit. Ai q\u00eb nisi ta kap\u00ebrcej\u00eb Evrop\u00ebn dhe kufijt\u00eb e saj t\u00eb Luft\u00ebs s\u00eb Ftoht\u00eb n\u00eb vitin 1956, – kur nuk mund t\u00eb imagjinohej q\u00eb nj\u00eb gazetar i bot\u00ebs komuniste t\u00eb kalonte kufijt\u00eb e shtetit – e quan autorin e lasht\u00ebsis\u00eb pararend\u00ebs t\u00eb reportazhit modern, madje e ndien si \u201cshpirt binjak\u201d. Arsyet do t\u2019i sqarojm\u00eb n\u00eb vazhdim duke lexuar \u201cUdh\u00ebtime me Herodotin\u201d (Kapu\u015bci\u0144ski, Ryszard, Papirus, p\u00ebrkthyes Astrit Beqiraj, Tiran\u00eb, 2013). <\/span>Sepse lipset nj\u00eb shpirt binjak, q\u00eb i pandryshuar udh\u00ebton n\u00ebp\u00ebr koh\u00eb, p\u00ebr t\u2019i b\u00ebr\u00eb ball\u00eb universit kaotik t\u00eb informacionit q\u00eb lidh njer\u00ebzit dhe raporton p\u00ebr ta. \u00c7ka do t\u00eb thot\u00eb q\u00eb, pavar\u00ebsisht se ky univers \u00ebsht\u00eb nj\u00eb biznes i madh (jo vet\u00ebm i luft\u00ebs politike, po edhe i joshjes, do t\u00eb thoshte Kapush\u00e7inskij) k\u00ebrkesa p\u00ebr cil\u00ebsi profesionale n\u00eb epok\u00ebn e ultrateknologjis\u00eb nuk ndryshon.<\/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\t<\/div>\n\t\t\t\t<\/div>\n\t\t

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Fillon me d\u00ebshtim<\/strong><\/span><\/p>

N\u00eb vitin e par\u00eb t\u00eb studimeve p\u00ebr histori n\u00eb Universitetin e Varshav\u00ebs Kapush\u00e7inskij d\u00ebgjoi p\u00ebr \u201cHistorin\u00eb\u201d e Herodotit n\u00eb proces botimi n\u00eb gjuh\u00ebn polake. Libri u vonua edhe 2 vjet pas vdekjes s\u00eb Stalinit. Censura ishte ende vigjilente ndaj mesazheve t\u00eb koduara q\u00eb lexuesi mund t\u00eb merrte qoft\u00eb edhe nga nj\u00eb lib\u00ebr i shkruar n\u00eb gjysm\u00ebn e dyt\u00eb t\u00eb shek.V para Krishtit. Me t\u00eb drejt\u00eb. Kapush\u00e7inskij gjeti m\u00eb von\u00eb tek anekdotat e Herodotit analogji t\u00eb bot\u00ebs komuniste dhe regjimeve t\u00eb Bot\u00ebs s\u00eb Tret\u00eb. Metodat e Partis\u00eb Komuniste apo mbledhjet e Byros\u00eb Politike n\u00ebn drejtimin e Stalinit ai i krahason me ato t\u00eb mbret\u00ebrve t\u00eb lasht\u00ebsis\u00eb greke apo perse.<\/span><\/p>

Ja nj\u00eb anekdot\u00eb vjel\u00eb nga Herodoti: Perianderi, tiran i Korinthit, d\u00ebrgon kasnecin e vet te Trazibuli plak, diktator i Miletit, p\u00ebr t\u00eb m\u00ebsuar si t\u2019i mbaj\u00eb njer\u00ebzit t\u00eb n\u00ebnshtruar. Asgj\u00eb nuk i tregoi Trazibuli. Por duke e sh\u00ebtitur n\u00eb nj\u00eb ar\u00eb me grur\u00eb, teksa e pyeste kasnecin p\u00ebrse kishte ardhur, k\u00ebpuste \u201ckallirin q\u00eb ngrihej mbi t\u00eb tjer\u00ebt. E shkulte dhe e hidhte derisa m\u00eb n\u00eb fund e shkat\u00ebrroi pjes\u00ebn m\u00eb t\u00eb harlisur dhe t\u00eb bukur t\u00eb ar\u00ebs<\/em>\u201d 1<\/sup>. K\u00ebshilla e Trazibulit ishte e qart\u00eb: vraji dhe zhduki qytetar\u00ebt e urt\u00eb q\u00eb ngrihen mbi t\u00eb tjer\u00ebt!<\/span><\/p>

\u201cHistoria\u201d, i vetmi lib\u00ebr q\u00eb shkroi Herodoti (485-425), i ra n\u00eb dor\u00eb Kapush\u00e7inskijt kur filloi pun\u00eb n\u00eb nj\u00eb gazet\u00eb t\u00eb vog\u00ebl. Aty ndiqte letrat q\u00eb mb\u00ebrrinin n\u00eb redaksi. Shkonte fshat m\u00eb fshat, me kamion\u00e7in\u00eb ose autobus. Por d\u00ebshira e tij e madhe ishte t\u00eb kap\u00ebrcente nj\u00ebher\u00eb kufirin gj\u00eb q\u00eb ndodhi nj\u00eb vit m\u00eb von\u00eb, si i d\u00ebrguar i posa\u00e7\u00ebm n\u00eb Indi.<\/span><\/p>

Para se t\u00eb nisej, kryeredaktorja i jep me vete librin \u201cHistoria\u201d e Herodotit. (Me fat ky gazetar! Pask\u00ebsh pasur p\u00ebr shef dik\u00eb q\u00eb jo vet\u00ebm mban lib\u00ebr n\u00eb sirtarin e pun\u00ebs e q\u00eb ky lib\u00ebr pask\u00ebsh qen\u00eb i Herodotit \u2013 e jo i ndonj\u00eb shkrimtari batall apo mik i shefit q\u00eb t\u00eb k\u00ebrkon t\u00eb shkruash p\u00ebr t\u00eb – por \u00e7\u2019\u00ebsht\u00eb m\u00eb e r\u00ebnd\u00ebsishmja, ia dhuron at\u00eb lib\u00ebr me bujari, me mendimin se ajo gj\u00eb magjike m\u00eb shum\u00eb se shefit do t\u2019i duhej gazetarit t\u00eb ri n\u00eb udh\u00ebtimin e par\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm si reporter n\u00eb nj\u00eb vend p\u00ebr t\u00eb cilin nuk dinte asgj\u00eb.)<\/span><\/p>

Posht\u00ebrim, ankth, pasiguri, dyshim ndien ai n\u00eb Indi. Nuk ia njeh as gjuh\u00ebn, as kultur\u00ebn, as historin\u00eb asaj. Nuk arrin t\u00eb rrok\u00eb madh\u00ebsin\u00eb, shum\u00ebllojshm\u00ebrin\u00eb, varf\u00ebrin\u00eb, pasurin\u00eb dhe misterin e saj. Nuk ia del t\u00eb kuptoj\u00eb q\u00eb p\u00ebr \u00e7do lloj objekti dhe p\u00ebr \u00e7do veprim indian\u00ebt kishin nj\u00eb person t\u00eb caktuar, \u201ci cili e dinte fort mir\u00eb rolin dhe vendin e vet. Nj\u00ebri sillte \u00e7ajin n\u00eb m\u00ebngjes, nj\u00eb tjet\u00ebr pastronte k\u00ebpuc\u00ebt… duhej nj\u00eb intuit\u00eb e zhvilluar dhe dije q\u00eb t\u00eb mund t\u00eb njihje dhe t\u00eb dep\u00ebrtoje n\u00eb k\u00ebt\u00eb struktur\u00eb t\u00eb thurur e t\u00eb mbyllur kaq imt\u00ebsisht\u201d 2<\/sup>. T\u00eb gjitha k\u00ebto e shtypin dhe e mundin. Por i vlejti k\u00ebshilla q\u00eb i dha vetes: \u201cShtriji k\u00ebmb\u00ebt sa ke jorganin!\u201d<\/span><\/p>

Intuita<\/em> e shtyn rrug\u00ebve t\u00eb Delhit. Mban sh\u00ebnim mbishkrimet e reklamave, parullat n\u00eb duart e protestuesve, fjal\u00ebt q\u00eb d\u00ebgjon n\u00eb stacion dhe autobus, shkrimet n\u00eb ekranin e kinemas\u00eb. Me dhjet\u00ebra, qindra njer\u00ebz t\u00eb zbathur ndesh xhadeve, q\u00eb i kujtojn\u00eb veten f\u00ebmij\u00eb n\u00eb Varshav\u00ebn e shkat\u00ebrruar dhe t\u00eb djegur nga lufta. Dimri po afronte dhe p\u00ebr t\u00eb bler\u00eb nj\u00eb pal\u00eb k\u00ebpuc\u00eb q\u00eb kushtonin 400 zloti, duhej t\u00eb shiste sapun\u00eb rrug\u00ebve. Ishte ky kujtim q\u00eb po e identifikonte emocionalisht me k\u00ebta t\u00eb panjohur, duke p\u00ebrjetuar p\u00ebr pak ndjenj\u00ebn e kthimit n\u00eb sht\u00ebpi. Natyrisht q\u00eb intuita, ashtu si kurioziteti p\u00ebr bot\u00ebn, \u00ebsht\u00eb di\u00e7ka q\u00eb nuk mund t\u00eb m\u00ebsohet, pra \u00ebsht\u00eb e karakterit t\u00eb njeriut n\u00eb p\u00ebrgjith\u00ebsi dhe e gazetarit n\u00eb m\u00ebnyr\u00eb t\u00eb ve\u00e7ant\u00eb. Intuita edhe mund t\u00eb edukohet e t\u00eb disiplinohet.<\/span><\/p>

Me kalimin e viteve n\u00eb k\u00ebt\u00eb profesion, Kapush\u00e7inskij vler\u00ebson p\u00ebrvoj\u00ebn \u201ce drejtp\u00ebrdrejt\u00eb, fizike, emocionale, nuhat\u00ebse, pa filtra dhe ekrane mbrojt\u00ebse\u201d 3<\/sup>, e cila \u00e7lirohet<\/em> pastaj n\u00eb historin\u00eb q\u00eb gazetari tregon. \u00cbsht\u00eb nj\u00eb gjendje ku gazetari b\u00ebhet sfungjer, thith l\u00ebngjet e jet\u00ebs, q\u00eb rrjedhin rrug\u00ebve apo lumit, si\u00e7 literalisht ndodh n\u00eb Benares, qyteti i shenjt\u00eb me Gangun p\u00ebrmes. Ai ulet dhe pret lindjen e diellit aty:<\/span><\/p>

\u201cN\u00eb krahun tjet\u00ebr t\u00eb Gangut, i cili n\u00eb k\u00ebt\u00eb vend \u00ebsht\u00eb i gjer\u00eb, me shum\u00eb uj\u00eb dhe dembel, zgjaten radh\u00eb stivash druri ku digjen me dhjet\u00ebra, qindra kufoma. Kush \u00ebsht\u00eb kurioz, p\u00ebr disa rupi, mund t\u00eb shkoj\u00eb me vark\u00eb tek ky kremator gjigand n\u00eb qiell t\u00eb hapur. K\u00ebtu k\u00ebrcejn\u00eb burra gjysm\u00eb lakuriq, lyer me zift, por edhe shum\u00eb t\u00eb rinj q\u00eb me hunj t\u00eb gjat\u00eb rregullojn\u00eb turrat e druve n\u00eb at\u00eb m\u00ebnyr\u00eb q\u00eb mund t\u00eb krijohet nj\u00eb flak\u00eb m\u00eb e mir\u00eb dhe q\u00eb djegia t\u00eb kryhet m\u00eb shpejt sepse radha e kufomave nuk ka t\u00eb sosur, pritja \u00ebsht\u00eb e gjat\u00eb. Hamenjt\u00eb p\u00ebrmbledhin hirin q\u00eb ende p\u00ebrv\u00eblon dhe e shtyjn\u00eb drejt lumit. P\u00ebr nj\u00eb cop\u00eb koh\u00eb hiri gri q\u00ebndron mbi val\u00eb e pask\u00ebtaj, i ngopur me uj\u00eb, mbytet dhe humbet.\u201d4<\/sup><\/span><\/p>

\u00c7\u2019ishte ky vend? Nd\u00ebrgjegjja i thoshte Kapush\u00e7inskijt se nj\u00eb mentalitet evropiani, q\u00eb p\u00ebrshkohet nga racionalizmi dhe materializmi, nuk mund ta kuptonte hinduizmin, kultur\u00ebn e mbushur me spiritualiz\u00ebm dhe metafizik\u00eb. Nuk i mbetej ve\u00e7 t\u00eb kthehet n\u00eb atdhe i turp\u00ebruar me padijen e tij dhe me nj\u00eb q\u00ebllim: t\u00eb b\u00ebj\u00eb nj\u00eb pun\u00eb t\u00eb madhe me veten.<\/span><\/p>

Puna me veten<\/strong><\/span><\/p>

Kur intuita ia ajros shqisat gazetarit, at\u00ebher\u00eb nd\u00ebrgjegjja pranon rolin q\u00eb duhet t\u00eb ken\u00eb dija teorike dhe librat n\u00eb formimin p\u00ebr kapjen e bot\u00ebs. Kapush\u00e7inskij vazhdon t\u00eb lexoj\u00eb p\u00ebr Indin\u00eb edhe kur \u00ebsht\u00eb larguar prej saj dhe kupton se sipas filozofis\u00eb indiane veprimi m\u00eb i r\u00ebnd\u00ebsish\u00ebm q\u00eb kryen njeriu \u00ebsht\u00eb frym\u00ebmarrja. Profesionisti diagnostikon k\u00ebtu se gazetari evropian vuan nga europocentrizmi q\u00eb e konsideron gjuh\u00ebn evropiane m\u00eb t\u00eb r\u00ebnd\u00ebsishme sesa gjuh\u00ebn dhe kultur\u00ebn e vendeve q\u00eb prek.<\/span><\/p>

N\u00eb udh\u00ebtimin e dyt\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb Azi, n\u00eb Kin\u00ebn e vitit 1957, ai mban n\u00eb nj\u00ebr\u00ebn dor\u00eb valixhen, n\u00eb tjetr\u00ebn \u00e7ant\u00ebn me libra. Nj\u00eb mori librash historik\u00eb, metoda dhe fjalor\u00eb t\u00eb gjuh\u00ebs kineze, q\u00eb vendosi ta m\u00ebsoj\u00eb qysh dit\u00ebn e par\u00eb q\u00eb zbriti n\u00eb vend. Kishte marr\u00eb me vete edhe veprat e zgjedhura t\u00eb Mao Ce Dunit. N\u00eb fakt, faqet e vepr\u00ebs s\u00eb Maos ai i sheh n\u00eb shkall\u00eb t\u00eb zmadhuar n\u00ebp\u00ebr qytet n\u00eb form\u00ebn e parullave. Dhe shtron pyetjen: p\u00ebrtej faktit q\u00eb njeriu i p\u00ebrshtatet sistemit, \u00e7far\u00eb kishte n\u00eb filozofin\u00eb e jet\u00ebs kineze q\u00eb e mbante t\u00eb n\u00ebnshtruar nj\u00eb popull t\u00eb t\u00ebr\u00eb? Pyetja e shtyn t\u00eb reflektoj\u00eb p\u00ebr gjendjen njer\u00ebzore si ekzistenc\u00eb, si shpirt dhe si nevoj\u00eb p\u00ebr t\u00eb sublimuar t\u00eb bukur\u00ebn. Dometh\u00ebnie q\u00eb zbulohen pas simboleve si Muri kinez, monumenti i nd\u00ebrtuar p\u00ebrgjat\u00eb dy mij\u00eb viteve, \u201cd\u00ebshmi e nj\u00eb dob\u00ebsie dhe bjerrjeje njer\u00ebzore\u201d. P\u00ebr ta zbuluar realitetin n\u00eb t\u00eb tria k\u00ebto nivele, ekzistencial, shpirt\u00ebror dhe estetik, gazetari kombinon nuhatjen dhe dijen me shkuarjen n\u00eb terren. \u00c7\u00ebshtjen e mbijetes\u00ebs ai e argumenton me an\u00eb t\u00eb Konfucit (bashk\u00ebkoh\u00ebs i epok\u00ebs s\u00eb Bud\u00ebs dhe i Herodotit, e Platonit pak m\u00eb von\u00eb), q\u00eb p\u00ebrfaq\u00ebson mendimin praktik kinez, sipas t\u00eb cilit, midis detyrimeve q\u00eb njeriu ka ndaj shoq\u00ebris\u00eb, n\u00ebnshtrimi ndaj prind\u00ebrve dhe pushtetit dhe respektimi i paraardh\u00ebsve dhe traditave, jan\u00eb detyrimet m\u00eb urgjente, q\u00eb e mbajn\u00eb krijes\u00ebn n\u00eb gjendje pafuqie dhe pad\u00ebshire p\u00ebr t\u2019i ndryshuar gj\u00ebrat. \u00c7\u00ebshtjen e bukuris\u00eb q\u00eb njeriu krijon me an\u00eb t\u00eb vuajtjes, Kapush\u00e7inskij e konfirmon edhe nj\u00eb her\u00eb n\u00eb Iranin e vitit 1979 ku ndodhet p\u00ebr t\u00eb p\u00ebrshkruar jav\u00ebt e fundit t\u00eb Shahut dhe revolucionin islamik me n\u00eb krye Ajatollah Khomeinin.<\/span><\/p>

Rrug\u00ebs p\u00ebr n\u00eb Persepolis – i krahasuesh\u00ebm p\u00ebr nga magjia me Mek\u00ebn dhe Jerusalemin – qyteti q\u00eb nd\u00ebrtoi Dari dhe me t\u00eb cilin Shahu krenohej, R.K. mendon p\u00ebr fatin e nd\u00ebrtuesve t\u00eb tempujve dhe pallateve mbret\u00ebrore. Mendon \u201cmbi dhimbjen, shtyllat kurrizore t\u00eb thyera, syt\u00eb e nxjerr\u00eb nga ciflat e gur\u00ebve, reumatizm\u00ebn. Mbi jet\u00ebn e tyre t\u00eb mjer\u00eb. Vuajtjen e tyre. Dhe pas k\u00ebsaj lind pyetja tjet\u00ebr \u2013 k\u00ebto mrekulli a do krijoheshin vall\u00eb pa at\u00eb vuajtje? Pa tmerrin q\u00eb jeton tek skllavi? Pa fodull\u00ebkun e sundimtarit? Me nj\u00eb fjal\u00eb, artin e madh t\u00eb s\u00eb kaluar\u00ebs nuk e ka krijuar ajo \u00e7ka \u00ebsht\u00eb e keqe dhe negative te njeriu? A nuk e ka krijuar at\u00eb bindja se ajo q\u00eb \u00ebsht\u00eb tek njeriu negative dhe e dob\u00ebt mund t\u00eb mposhtet vet\u00ebm nga e bukura, vet\u00ebm nga p\u00ebrpjekja dhe vullneti p\u00ebr ta krijuar t\u00eb bukur\u00ebn? A nuk \u00ebsht\u00eb k\u00ebshtu q\u00eb e vetmja gj\u00eb q\u00eb nuk ndryshon kurr\u00eb, a nuk \u00ebsht\u00eb forma e bukuris\u00eb? Dhe nevoja p\u00ebr t\u00eb q\u00eb jeton tek ne?\u201d\u00a05 <\/sup>Ndjenjat q\u00eb provokojn\u00eb objektet monumentale ose jo,\u00a0 jan\u00eb po aq t\u00eb r\u00ebnd\u00ebsishme p\u00ebr gazetarin sa ndjenjat q\u00eb provokon takimi me \u201ctjetrin\u201d. N\u00eb let\u00ebrsin\u00eb e mir\u00eb (edhe n\u00eb gazetarin\u00eb e mir\u00eb) mund t\u00eb gjesh faqe t\u00eb t\u00ebra ku p\u00ebrshkruhet, p\u00ebr shembull, ndjesia q\u00eb ngjall nj\u00eb triko e vjet\u00ebr.<\/span><\/p>

Pas k\u00ebtij udh\u00ebtimi n\u00eb Persepolis, R.K. – q\u00eb e mban me vete grekun dhe e lexon n\u00eb autobus\u00ebt rrangall\u00eb, n\u00eb hotel a ku t\u00eb mund\u00eb – i kthehet p\u00ebrshkrimit q\u00eb Herodoti iu b\u00ebn trauzor\u00ebve, popullit q\u00eb jetonte n\u00eb mesin e trak\u00ebve, pushtuar nga Dari edhe k\u00ebta, me zakone q\u00eb i dallonin nga popujt e tjer\u00eb. P\u00ebr shembull, trauzor\u00ebt e rrethonin t\u00eb sapolindurin dhe e vajtonin p\u00ebr vuajtjet njer\u00ebzore q\u00eb e prisnin p\u00ebrpara; t\u00eb vdekurin e varrosnin me g\u00ebzim, sepse ai u kishte shp\u00ebtuar tanim\u00eb fatkeq\u00ebsive.<\/span><\/p>

Trauzor\u00ebt mund t\u2019i p\u00ebrkisnin bot\u00ebs s\u00eb tret\u00eb<\/em>, q\u00eb, par\u00eb nga perspektiva e sotme e konceptit, si\u00e7 e v\u00eb n\u00eb dukje Kapush\u00e7inskij, nuk n\u00ebnkupton aq gjeografin\u00eb dhe rac\u00ebn, por varf\u00ebrin\u00eb dhe shtypjen.\u00a0 Nga ballafaqimi i reportazheve t\u00eb natyr\u00ebs etnografike, kulturore, po edhe politike, q\u00eb kan\u00eb realizuar reporteri i lasht\u00ebsis\u00eb dhe reporteri modern, dallohet p\u00ebrcaktimi i sakt\u00eb i situatave dhe gjendjeve njer\u00ebzore q\u00eb \u00ebsht\u00eb b\u00ebr\u00eb n\u00eb vend, duke pasur si burim kryesor t\u00eb njohjes gazetareske \u201ct\u00eb tjer\u00ebt\u201d 6<\/sup>. K\u00ebtu sh\u00ebrben ajo cil\u00ebsi q\u00eb n\u00eb psikologji quhet empati<\/em>: \u201cT\u00eb b\u00ebhesh menj\u00ebher\u00eb, q\u00eb nga momenti i par\u00eb, pjes\u00eb e fatit t\u00eb tyre (t\u00eb njer\u00ebzve – sh\u00ebnimi im E.D)\u201d\u00a07<\/sup><\/span><\/p>

Cilido gazetar q\u00eb kalon n\u00ebp\u00ebr k\u00ebt\u00eb proces, q\u00eb nuk n\u00ebnkupton aspak l\u00ebshimin shpirt\u00ebror apo humbje t\u00eb distanc\u00ebs s\u00eb objektivitetit, \u00ebsht\u00eb duke prodhuar nj\u00eb kuptim p\u00ebr jet\u00ebn dhe nj\u00eb er\u00eb ndryshimi t\u00eb rrethanave, shenja dalluese k\u00ebto t\u00eb gazetaris\u00eb s\u00eb mir\u00eb e t\u00eb v\u00ebrtet\u00eb, q\u00eb \u00ebsht\u00eb gazetaria q\u00ebllimore 8 <\/sup>(intencionale). Si\u00e7 jan\u00eb t\u00eb q\u00ebllimshme udh\u00ebtimet e Herodotit n\u00eb Mesdhe dhe Lindjen e Mesme.<\/span><\/p>

N\u00eb teorin\u00eb e shkrimit dhe raportimit t\u00eb lajmit, bota q\u00eb na rrethon, ajo q\u00eb gazetari prek dhe sheh, hyn tek burimet kryesore. N\u00ebp\u00ebr t\u00eb Kapush\u00e7inskij shquan disa nuanca q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me ngjyrat, temperatur\u00ebn, atmosfer\u00ebn, klim\u00ebn, gjith\u00e7ka q\u00eb konsiderohet gj\u00eb pa pesh\u00eb 9<\/sup><\/em>. Elemente q\u00eb p\u00ebrpara polakut i prek si k\u00ebshilla p\u00ebr shkrimtar\u00ebt e rinj edhe Ernest Hemingway. Kurse R.K. i p\u00ebrcakton jo si materie, por si \u201cgj\u00ebra pa pesh\u00eb\u201d, gjithsesi \u201cgj\u00ebra\u201d l\u00ebvizja e t\u00eb cilave n\u00eb p\u00ebrshkrim ndjehet dhe \u00ebsht\u00eb e prekshme. Ato e p\u00ebrfshijn\u00eb lexuesin, e ngren\u00eb nga koha e leximit p\u00ebr ta zhvendosur n\u00eb koh\u00ebn e rr\u00ebfimit, n\u00eb vendin ku reporteri ka qen\u00eb, atje ku ai i pari ka p\u00ebrjetuar transhendenc\u00ebn n\u00eb koh\u00eb t\u00eb tjera.<\/span><\/p>

Punishtja e grekut<\/strong><\/span><\/p>

T\u00eb udh\u00ebtosh n\u00eb vende t\u00eb larg\u00ebta, t\u00eb raportosh p\u00ebr mjerimin ekstrem, t\u00eb kalosh nga nj\u00eb diktatur\u00eb n\u00eb tjetr\u00ebn, nga nj\u00eb grusht ushtarak n\u00eb tjetrin, e t\u00eb mos lodhesh nga e sotmja?! \u00cbsht\u00eb dhimbje p\u00ebr gazetarin q\u00eb sheh gjith\u00e7ka dhe nuk \u00ebsht\u00eb n\u00eb gjendje t\u00eb b\u00ebj\u00eb dot asgj\u00eb. Herodoti e kishte paralajm\u00ebruar Kapush\u00e7inskijn p\u00ebr k\u00ebt\u00eb barr\u00eb njer\u00ebzore dhe profesionale. Ndaj motivi i ekspeditave n\u00eb t\u00eb shkuar\u00ebn e gazetarit polak mund t\u00eb shihet k\u00ebtu:<\/span><\/p>

\u201cM\u00eb shum\u00eb m\u00eb ka prekur shkat\u00ebrrimi Athin\u00ebs sesa grushti i fundit ushtarak n\u00eb Sudan, kurse mbytja e flot\u00ebs perse ishte di\u00e7ka m\u00eb tragjike sesa rebelimi i radh\u00ebs i ushtris\u00eb n\u00eb Kongo. Tanim\u00eb bot\u00eb e p\u00ebrjetuar nuk ishte vet\u00ebm Afrika, p\u00ebr t\u00eb cil\u00ebn kisha p\u00ebr t\u00eb shkruar si korrespondent i agjencis\u00eb s\u00eb lajmeve, por edhe ajo tjetra, q\u00eb ishte zhdukur qindra vjet m\u00eb par\u00eb, larg prej k\u00ebtej.\u201d10<\/sup><\/span><\/p>

Nga ana tjet\u00ebr, parimi se e shkuara \u00ebsht\u00eb e tashme \u00ebsht\u00eb p\u00ebrb\u00ebr\u00ebse e metod\u00ebs s\u00eb reportazhit q\u00eb R.K. dallon n\u00eb tekstet e Herodotit. Metoda e tij i q\u00ebndron koh\u00ebs n\u00eb disa pika q\u00eb jan\u00eb esenciale p\u00ebr mbledhjen e informacionit, organizimin dhe strukturimin e tij. Ja se si!<\/span><\/p>

Udh\u00ebtimi<\/em> – P\u00ebr t\u00eb ditur se \u00e7far\u00eb thon\u00eb pers\u00ebt, fenikasit, banor\u00ebt e Egjiptit apo Libis\u00eb, Herodoti udh\u00ebtoi tek ata . 11<\/sup><\/span>
Kujtesa<\/em> i jep form\u00eb historis\u00eb – Shum\u00eb shekuj para nesh Herodoti zbulon nj\u00eb tipar t\u00eb r\u00ebnd\u00ebsish\u00ebm dhe djall\u00ebzor t\u00eb kujtes\u00ebs \u2013 njer\u00ebzit mbajn\u00eb mend at\u00eb q\u00eb duan t\u00eb mbajn\u00eb mend dhe jo at\u00eb q\u00eb ka ndodhur n\u00eb realitet. K\u00ebshtu mb\u00ebrritja tek e shkuara e v\u00ebrtet\u00eb \u00ebsht\u00eb e pamundur.<\/span>
Historia<\/em> duhet t\u00eb shitet mir\u00eb \u2013 N\u00ebse Herodoti e gjen konfliktin Lindje-Per\u00ebndim tek historia e rr\u00ebmbimit t\u00eb grave \u2013 histori q\u00eb fillon me fenikasit q\u00eb rr\u00ebmbejn\u00eb Jon\u00eb, vajz\u00ebn e mbretit t\u00eb Argosit, deri tek trojan\u00ebt q\u00eb rr\u00ebmbejn\u00eb Helen\u00ebn, gruan e mbretit grek Menela, – kjo ndodh, sipas arsyetimit t\u00eb Kapush\u00e7inskijt, ngaq\u00eb ai, reporteri i lasht\u00ebsis\u00eb, ka ditur t\u00eb respektoj\u00eb ligjin e tregut mediatik! Pra, histori triviale dhe sensacion!<\/span>
Anekdota<\/em> \u2013 \u00ebsht\u00eb nj\u00eb shembull praktik p\u00ebr t\u00eb ilustruar aktualitetin me an\u00eb t\u00eb ngjarjeve dhe figurave q\u00eb ndjellin analogji. \u00cbsht\u00eb nj\u00eb pik\u00eb e fort\u00eb p\u00ebr reportazhin, intervist\u00ebn dhe zhanre t\u00eb tjera gazetareske sepse i jep ton familjar tregimit, e zbavit lexuesin, ia thjeshton dhe konkretizon si nj\u00eb shembull n\u00eb miniatur\u00eb aktualitetin, i jep atij iden\u00eb e njohjes s\u00eb bot\u00ebs n\u00eb shkall\u00eb m\u00eb t\u00eb gjer\u00eb.<\/span><\/p>

Anekdotat e zgjedhura nga \u201cHistoria\u201d e Herodotit i flasin koh\u00ebs s\u00eb Kapush\u00e7inskijt po aq sa koh\u00ebs son\u00eb. <\/span>Ja \u00e7\u2019thot\u00eb nj\u00eb anekdot\u00eb nga lufta greko-perse q\u00eb ia vlen t\u00eb tregohet: Pushtimi i Miletit nga pers\u00ebt ishte disfat\u00eb e r\u00ebnd\u00eb p\u00ebr athinasit. Ndaj kur dramaturgu Frinikos shkroi dhe vuri n\u00eb sken\u00eb dram\u00ebn \u201cMarrja e Miletit\u201d, gjith\u00eb publiku kishte shp\u00ebrthyer n\u00eb ngash\u00ebrim. Autoritetet e Athin\u00ebs e gjobit\u00ebn autorin me nj\u00eb mij\u00eb dhrahmi dhe e ndaluan q\u00eb ta rivinte n\u00eb sken\u00eb. Sepse n\u00eb nj\u00eb koh\u00eb t\u00eb till\u00eb arti duhej t\u2019i sh\u00ebrbente \u201cforcimit t\u00eb shpirtit dhe arg\u00ebtimit dhe jo ngacmimit t\u00eb plag\u00ebve\u201d 13<\/sup>.<\/span><\/p>

Kjo anekdot\u00eb shpreh nj\u00eb ligj\u00ebsi t\u00eb Herodotit q\u00eb thot\u00eb: \u00ebsht\u00eb m\u00eb e leht\u00eb t\u00eb mashtrosh nj\u00eb turm\u00eb sesa nj\u00eb individ. E v\u00ebrtet\u00eb p\u00ebr mediumet e informimit, p\u00ebr subjektet q\u00eb e shfryt\u00ebzojn\u00eb pushtetin e masmedias, p\u00ebr kultur\u00ebn e masave. \u00cbsht\u00eb e v\u00ebrtet\u00eb kur sheh \u00e7far\u00eb nuk i frym\u00ebzon ata q\u00eb merren me kinema, teat\u00ebr apo muzik\u00eb n\u00eb Shqip\u00ebri. Nd\u00ebrsa, kush synon t\u00eb p\u00ebrshkruaj\u00eb realitetin dhe t\u00eb ngacmoj\u00eb plag\u00ebt, synon n\u00eb nj\u00ebfar\u00eb mase t\u00eb ndikoj\u00eb n\u00eb realitet. Brecht-i thot\u00eb se \u201cbot\u00ebn do ta ndryshojn\u00eb ata q\u00eb nuk e p\u00eblqejn\u00eb\u201d. K\u00ebshtu q\u00eb zgjedhja midis spektaklit dhe realitetit mbetet nj\u00eb dilem\u00eb p\u00ebr ata q\u00eb jan\u00eb gazetar\u00eb profesionist\u00eb edhe p\u00ebr ata q\u00eb konsumojn\u00eb informacion.<\/span><\/p>

Nj\u00eb tjet\u00ebr anekdot\u00eb q\u00eb R.K. ka ve\u00e7uar nga Herodoti tregon p\u00ebr sjelljen e Darit, i cili e kishte hedhur ushtrin\u00eb perse n\u00eb nj\u00eb aventur\u00eb tjet\u00ebr pushtimi, n\u00eb tok\u00eb t\u00eb panjohur, k\u00ebt\u00eb her\u00eb kund\u00ebr skith\u00ebve (nj\u00eb popull i mbuluar nga bora n\u00eb Evrop\u00ebn Lindore n\u00eb stepat aziatike). Kur dy ushtrit\u00eb u ndodh\u00ebn p\u00ebrball\u00eb, n\u00eb mes t\u00eb d\u00ebbor\u00ebs, nj\u00eb lepur vrapoi para skith\u00ebve dhe ata iu vun\u00eb pas. Pers\u00ebt e humb\u00ebn toruan. \u201cK\u00ebta njer\u00ebz po na n\u00ebnvleft\u00ebsojn\u00eb shum\u00eb\u201d tha Dari duke e marr\u00eb t\u00eb qart\u00eb mesazhin p\u00ebr \u201cpeshqeshet skithe\u201d 14<\/sup>. Pas d\u00ebshtimit t\u00eb fushat\u00ebs, Dari urdh\u00ebron q\u00eb ushtria t\u00eb t\u00ebrhiqet dhe \u201cporosit t\u00eb lidhen gomer\u00ebt me q\u00ebllim q\u00eb t\u00eb p\u00ebllasin duke dh\u00ebn\u00eb p\u00ebrshtypjen se n\u00eb taborin pers jeta rrjedh normalisht\u201d 15<\/sup>.<\/span><\/p>

Anekdota n\u00eb nj\u00eb tekst reportazhi mund t\u00eb b\u00ebhet ndales\u00eb e hijshme p\u00ebr t\u00eb pasuruar me urt\u00ebsin\u00eb e paraardh\u00ebsve reagimin e qytetarit modern p\u00ebrball\u00eb pushtetit autoritar dhe formave t\u00eb tij rr\u00ebshqit\u00ebse t\u00eb p\u00ebrgjegj\u00ebsis\u00eb. Ve\u00e7 k\u00ebsaj, mise en scene<\/em>-a e forcave t\u00eb kund\u00ebrta n\u00eb nj\u00eb anekdot\u00eb mund t\u00eb na kujtoj\u00eb se si riciklohet arketipi i shoq\u00ebris\u00eb s\u00eb polarizuar.<\/span><\/p>

R.K. v\u00ebren q\u00eb Herodoti i n\u00ebnvizon rezervat e veta, pamund\u00ebsin\u00eb p\u00ebr t\u2019i verifikuar faktet apo p\u00ebr t\u00eb qen\u00eb d\u00ebshmitar okular n\u00eb nj\u00eb ngjarje. N\u00eb k\u00ebto raste ai p\u00ebrdor shprehje t\u00eb llojit: si\u00e7 njoftojn\u00eb<\/em>, me sa di<\/em>, si\u00e7 m\u00ebsova nga ajo q\u00eb thon\u00eb<\/em>…, ky \u00ebsht\u00eb raportimi im nga ajo \u00e7ka tregojn\u00eb. <\/em>\u00cbsht\u00eb n\u00eb praktik\u00ebn e reporterit q\u00eb para se t\u00eb jet\u00eb i sigurt p\u00ebr gjith\u00e7ka, synon t\u00eb jet\u00eb i sinqert\u00eb dhe i ndersh\u00ebm n\u00eb raport me burimet dhe informacionin q\u00eb p\u00ebrcjell.<\/span>
P\u00ebr t\u00eb ardhur tek njeriu<\/em> si burim primar p\u00ebr epok\u00ebn e Herodotit:<\/span><\/p>

\u201cQ\u00eb t\u00eb ekzistoj\u00eb njeriu, duhet t\u00eb ndiej\u00eb pranin\u00eb e nj\u00eb njeriu tjet\u00ebr, duhet ta shoh\u00eb dhe ta d\u00ebgjoj\u00eb at\u00eb \u2013 nuk ekzistonte form\u00eb tjet\u00ebr komunikimi \u2013 p\u00ebr rrjedhoj\u00eb nuk ekzistonte mund\u00ebsi tjet\u00ebr jete. Ky civilizim i transmetimit gojor i afronte njer\u00ebzit. Ata e dinin q\u00eb Tjetri ishte edhe i vetmi, i paz\u00ebvend\u00ebsueshmi q\u00eb mund t\u00eb t\u00eb shpjegoj\u00eb bot\u00ebn dhe t\u00eb t\u00eb b\u00ebhet udh\u00ebrr\u00ebfyesi n\u00eb at\u00eb bot\u00eb. Sa shum\u00eb m\u00eb e pasur \u00ebsht\u00eb kjo gjuh\u00eb e lasht\u00eb, antike e kontaktit t\u00eb drejtp\u00ebrdrejt\u00eb sokratian! Sepse t\u00eb r\u00ebnd\u00ebsishme n\u00eb t\u00eb nuk jan\u00eb vet\u00ebm fjal\u00ebt, por ajo q\u00eb kumtojn\u00eb jasht\u00eb fjal\u00ebve me shprehjen e fytyr\u00ebs, gjestin e duarve, l\u00ebvizjet e trupit.\u201d\u00a016<\/sup><\/span><\/p>

Oriana Fallaci ka arritur t\u00eb p\u00ebrdor\u00eb nj\u00eb fjal\u00eb t\u00eb vetme dhe t\u00eb guximshme: coitus<\/em> \u2013 akti seksual \u2013 p\u00ebr t\u00eb p\u00ebrshkruar var\u00ebsin\u00eb dhe r\u00ebnd\u00ebsin\u00eb q\u00eb ka, sidomos p\u00ebr zhanrin e reportazhit, kontakti i drejtp\u00ebrdrejt\u00eb me njer\u00ebzit dhe dija q\u00eb njer\u00ebzit i p\u00ebrcjellin gazetarit e, n\u00ebp\u00ebrmjet tij, lexuesit apo publikut. Mjafton q\u00eb gazetari t\u00eb ket\u00eb zem\u00ebr te syt\u00eb.<\/span><\/p>

Te syt\u00eb \u00ebsht\u00eb zemra<\/strong><\/span><\/p>

Vitet \u201960. Kapush\u00e7inskij ndodhet n\u00eb Etiopi, nj\u00eb vend ku qeveris perandori, ku nuk ka parti politike, as sindikata, as opozit\u00eb parlamentare. N\u00eb makin\u00eb me shoferin Negus, nuk e njohin gjuh\u00ebn e nj\u00ebri-tjetrit, njohin vet\u00ebm fjal\u00ebt \u201cproblem\u201d dhe \u201cno problem\u201d:<\/span><\/p>

\u201cMij\u00ebra kilometrat me t\u00eb m\u00eb konfirmonin se \u00e7far\u00eb pasurie gjuh\u00ebsore \u00ebsht\u00eb qenia e nj\u00eb njeriu tjet\u00ebr. Flet: shprehja e fytyr\u00ebs dhe e syve, gjestet e duarve dhe l\u00ebvizjet e trupit, val\u00ebt q\u00eb d\u00ebrgon trupi, veshja dhe stili, si dhe dhjet\u00ebra transmetues, p\u00ebrcjell\u00ebs, p\u00ebrforcues dhe zhurmues t\u00eb tjer\u00eb q\u00eb jan\u00eb pjes\u00eb e \u2013 si\u00e7 e p\u00ebrcaktojn\u00eb anglez\u00ebt \u2013 kimis\u00eb s\u00eb tij… P\u00ebr m\u00eb tep\u00ebr kjo gjuh\u00eb pa fjal\u00eb, gjuha e shprehjes s\u00eb fytyr\u00ebs dhe e gjesteve t\u00eb imta, \u00ebsht\u00eb ku e ku m\u00eb e sinqert\u00eb dhe e v\u00ebrtet\u00eb sesa gjuha e folur apo e shkruar, sepse me t\u00eb \u00ebsht\u00eb m\u00eb e v\u00ebshtir\u00eb t\u00eb g\u00ebnjesh apo t\u00eb fsheh\u00ebsh mashtrimin.\u201d\u00a017<\/sup><\/span><\/p>

Q\u00eb reporteri ta shoh\u00eb tjetrin me k\u00ebta sy, \u00ebsht\u00eb e nevojshme p\u00ebrgatitja e tij etike, element q\u00eb fakultetet e gazetaris\u00eb n\u00eb bot\u00eb nuk e kan\u00eb fort p\u00ebrzem\u00ebr, sepse, m\u00eb s\u00eb shumti, n\u00eb auditor\u00eb u kushtohet v\u00ebmendje aspekteve teknike dhe teorike t\u00eb zanatit.\u00a018<\/sup><\/span><\/p>

Ky \u201ctjetri\u201d mund t\u00eb jet\u00eb edhe portreti kolektiv i nj\u00eb shoq\u00ebrie q\u00eb lind nga v\u00ebzhgimi i sjelljes s\u00eb njer\u00ebzve, p\u00ebr shembull, n\u00eb rrug\u00ebt e Kajros, n\u00eb vitin 1960. Kapush\u00e7inskij ndodhet n\u00eb Kairo sepse ajo ishte qendra e l\u00ebvizjes \u00e7lirimtare t\u00eb Bot\u00ebs s\u00eb Tret\u00eb ku gj\u00ebllinin organizatat terroriste dhe fondamentalist\u00ebt islamik\u00eb. Nj\u00eb m\u00ebngjes her\u00ebt me zagushi, ai del n\u00eb rrug\u00eb duke k\u00ebrkuar nj\u00eb vend p\u00ebr t\u00eb hedhur fshehurazi nj\u00eb shishe birre. At\u00ebkoh\u00eb zhvillohej n\u00eb vend nj\u00eb fushat\u00eb antialkool. Por n\u00eb \u00e7do qoshe, n\u00eb \u00e7do kthes\u00eb, port\u00eb apo rrugic\u00eb kishte nj\u00eb arab q\u00eb nuk ia ndante syt\u00eb. Kishte njer\u00ebz t\u00eb domosdosh\u00ebm n\u00eb sh\u00ebrbim t\u00eb dhun\u00ebs, q\u00eb p\u00ebrb\u00ebnin nj\u00eb magm\u00eb pasive:<\/span><\/p>

\u201cN\u00eb \u00e7do \u00e7ast, p\u00ebr ndonj\u00eb shkak dosido k\u00ebta lloj njer\u00ebzish mund t\u00eb krijojn\u00eb dyndje, rr\u00ebmuj\u00eb, turm\u00eb, e cila ka mendimin e vet p\u00ebr gjith\u00e7ka, ka koh\u00eb p\u00ebr gjith\u00e7ka, do t\u00eb donte t\u00eb merrte pjes\u00eb n\u00eb gj\u00ebsend, t\u00eb merrte r\u00ebnd\u00ebsi, porq\u00eb askush nuk ia v\u00eb veshin, askush nuk ka nevoj\u00eb. T\u00eb gjitha diktaturat ushqehen me k\u00ebt\u00eb magm\u00eb pasive. Nuk kan\u00eb nevoj\u00eb t\u00eb mbajn\u00eb ndonj\u00eb armat\u00eb t\u00eb kushtueshme polic\u00ebsh t\u00eb pun\u00ebsuar. Mjaftojn\u00eb t\u00eb shkojn\u00eb tek njer\u00ebz q\u00eb di\u00e7 k\u00ebrkojn\u00eb n\u00eb jet\u00ebn e njer\u00ebzve. T\u2019u japin atyre ndjesin\u00eb q\u00eb din\u00eb t\u00eb jen\u00eb t\u00eb dobish\u00ebm p\u00ebr di\u00e7ka, ndjesin\u00eb q\u00eb dikush i llogarit, q\u00eb kan\u00eb r\u00ebn\u00eb n\u00eb sy, q\u00eb di\u00e7ka jan\u00eb edhe ata\u201d 19<\/sup>.<\/span><\/p>

N\u00ebse nj\u00eb vend t\u00eb b\u00ebn t\u00eb humbas\u00ebsh dinjitetin, t\u00eb b\u00ebn t\u00eb mos jesh m\u00eb njer\u00ebzor e t\u00eb mos ndihesh vetvetja, at\u00ebher\u00eb njeriu duhet t\u2019i hap\u00eb syt\u00eb e t\u2019i thot\u00eb vetes dhe t\u00eb tjer\u00ebve se nuk jeton, n\u00eb demokraci jo e jo, por s\u00eb pari, n\u00eb nj\u00eb vend t\u00eb lir\u00eb. <\/span>K\u00ebshtu v\u00ebmendja p\u00ebr gj\u00ebrat e vogla, p\u00ebr detajet, p\u00ebr gjendjen shpirt\u00ebrore t\u00eb tjetrit, si fryt i v\u00ebzhgimit dhe intuit\u00ebs bashk\u00eb, e shtyn gazetarin t\u00eb priret p\u00ebr shkrimin e asaj lloj historie q\u00eb lind p\u00ebrdit\u00eb, <\/em>sipas Shkoll\u00ebs franceze t\u00eb Analeve 20<\/sup>. Di\u00e7ka q\u00eb Herodoti e kish aplikuar n\u00eb kushtet e munges\u00ebs s\u00eb plot\u00eb t\u00eb nj\u00eb dijeje p\u00ebr bot\u00ebn, t\u00eb hartave dhe manualeve.<\/span>
_______________________________<\/span>
1. Kapu\u015bci\u0144ski, Ryszard, \u201cUdh\u00ebtime me Herodotin\u201d, Papirus, Tiran\u00eb, 2013, f.11.<\/span>
2. Kapu\u015bci\u0144ski, R, \u201cUdh\u00ebtime…\u201d, vep.cit., f.35.<\/span>
3. Kapu\u015bci\u0144ski, Ryszard, \u201cIl cinico non \u00e8 adatto a questo mestiere\u201d, Edizioni e\/o, Roma, 2006, f.14.<\/span>
4. Kapu\u015bci\u0144ski, R, \u201cUdh\u00ebtime…\u201d, vep.cit., f.33.<\/span>
5. Kapu\u015bci\u0144ski, R, \u201cUdh\u00ebtime…\u201d, vep.cit., f.172.<\/span>
6. \u201cTjetri\u201d \u00ebsht\u00eb nj\u00eb tez\u00eb q\u00eb Kapush\u00e7inskij e ka trajtuar gjer\u00ebsisht n\u00eb tekstet e tij, si fenomen brenda s\u00eb nj\u00ebjt\u00ebs kultur\u00eb dhe kulturave t\u00eb ndryshme. N\u00eb studimet letrare a antropologjike \u201ctjetri\u201d \u00ebsht\u00eb b\u00ebr\u00eb nj\u00eb tem\u00eb mainstream-<\/em>i. P\u00ebr m\u00eb gjer\u00eb, shih: Kapu\u015bci\u0144ski, Ryszard, \u201cL\u2019altro\u201d, Feltrinelli, Milano, 2007.<\/span>
7. Kapu\u015bci\u0144ski, R, \u201cIl cinico…\u201d, vep.cit., f.39.<\/span>
8. Po aty R.K p\u00ebrmend shkrimet e gazetar\u00ebve t\u00eb mir\u00eb si Mark Twain, Ernest Hemingway, Gabriel Garcia Marquez, dhe gazetarin\u00eb e tyre si gazetari intencionale.<\/span>
9. Kapu\u015bci\u0144ski, R, \u201cIl cinico…\u201d, vep.cit., f.45.<\/span>
10. \u201cUdh\u00ebtime…\u201d, f.246.<\/span>
11. Vep.cit.,f.291.<\/span>
12. Po aty.<\/span>
13. Vep.cit., f.181.<\/span>
14. Vep.cit., f.162.<\/span>
15. Vep.cit., f.163.<\/span>
16. Vep.cit., f.200.<\/span>
17. Vep.cit., f. 206.<\/span>
18. Kapu\u015bci\u0144ski, Ryszard, \u201cAutoritratto di un reporter\u201d, Feltrinelli, Milano, 2007, f.103.<\/span>
19. Kapu\u015bci\u0144ski, R., \u201cUdh\u00ebtime\u2026\u201d, vep.cit., f.128.<\/span>
20. Tek \u201cAutoritratto di un reporter\u201d, f.18, Kapush\u00e7inskij pohon vler\u00ebsimin q\u00eb ka p\u00ebr shkoll\u00ebn franceze t\u00eb Annales-ve, adhurimin p\u00ebr Bloch-un, Braudel-in, Febvre-in, \u201cm\u00ebnyr\u00ebn e tyre t\u00eb t\u00eb menduarit q\u00eb niset nga e ve\u00e7anta p\u00ebr t\u00eb nd\u00ebrtuar nj\u00eb tablo t\u00eb plot\u00eb dhe p\u00ebr t\u00eb nxjerr\u00eb nga historia disa elemente te ve\u00e7anta q\u00eb mbeten t\u00eb pandryshuara p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb. Ishte zbulimi i k\u00ebtyre elementeve q\u00eb m\u00eb nxiste kur shkruaja \u201cImperiumin\u201d.\u201d<\/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":"

Nj\u00eb cik\u00ebl shkrimesh mbi artin e gazetaris\u00eb nga veprat e gazetar\u00ebve shkrimtar\u00eb shqiptar\u00eb dhe t\u00eb huaj. Si e shikojn\u00eb ata bot\u00ebn, njeriun, historin\u00eb, burimet baz\u00eb p\u00ebr pasqyrimin e realitetit? Si e nd\u00ebrtojn\u00eb nj\u00eb tekst reportazhi, eseje, fejtoni apo forma t\u00eb tjera gazetareske? \u00c7far\u00eb parimesh etike ruajn\u00eb dhe si e vler\u00ebsojn\u00eb rolin opinion \u2013 dhe realitetb\u00ebr\u00ebs po edhe transformues t\u00eb gazetaris\u00eb? Pyetje q\u00eb gjejn\u00eb p\u00ebrgjigje nga librat e Ryszard Kapu\u015bci\u0144skit, Gabriel Garcia Marquezit, Oriana Fallacit dhe Petro Markos…<\/p>","protected":false},"author":2,"featured_media":5198,"comment_status":"open","ping_status":"open","sticky":false,"template":"elementor_header_footer","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":"","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"0","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":[5,4],"tags":[],"class_list":["post-2609","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kulture","category-kryenyje","entry","has-media"],"_links":{"self":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/2609","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=2609"}],"version-history":[{"count":8,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/2609\/revisions"}],"predecessor-version":[{"id":24637,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/posts\/2609\/revisions\/24637"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/media\/5198"}],"wp:attachment":[{"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/media?parent=2609"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/categories?post=2609"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/nyje.al\/sq\/wp-json\/wp\/v2\/tags?post=2609"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}