{"id":3113,"date":"2020-03-28T14:16:50","date_gmt":"2020-03-28T13:16:50","guid":{"rendered":"http:\/\/www.nyje.al\/?p=3113"},"modified":"2024-09-06T12:40:36","modified_gmt":"2024-09-06T10:40:36","slug":"muze-fantazme-muze-imagjinar","status":"publish","type":"post","link":"https:\/\/nyje.al\/sq\/muze-fantazme-muze-imagjinar\/","title":{"rendered":"Muze Fantazm\u00eb, Muze Imagjinar"},"content":{"rendered":"
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Nebi Bardhoshi | 28.03.2020 | nyje.al<\/strong><\/span><\/p>

\"Muzeu<\/a> Muzeu Etnografik i Hasit, foto nga Nexhat \u00c7o\u00e7aj<\/em><\/span><\/span><\/p>

Dje u dogj Muzeu Etnografik i Hasit. N\u00eb fakt vet\u00ebm dje u fol p\u00ebr t\u00eb, pasi ishte l\u00ebn\u00eb n\u00eb harres\u00eb. Dje Muzeu Etnografik i Hasit, pati nj\u00eb dit\u00eb zie. Historia e Muzeut Etnografik t\u00eb Hasit \u00ebsht\u00eb shprehje e harres\u00ebs s\u00eb kahershme mbi k\u00ebt\u00eb lloj gjinie. Qoft\u00eb kultura kritike-reflektive, qoft\u00eb krijimtaria, qoft\u00eb kultura tradicionale, \u00ebsht\u00eb e anashkaluar. M\u00eb duket mua se institucionet q\u00eb merren me etnografi jan\u00eb institucionet m\u00eb t\u00eb anashkaluara. Shkaqet jan\u00eb t\u00eb shumta e nuk po ndalem k\u00ebtu.<\/span><\/p>

Le t\u00eb flasim pak p\u00ebr braktisjet e Muzeve Etnografik\u00eb. E v\u00ebrteta \u00ebsht\u00eb se braktisja ka qen\u00eb e dyfisht\u00eb. Me k\u00ebt\u00eb kuptoj braktisjen prej shtetit, e s\u00eb dyti braktisjen prej vet\u00eb komunitetit. Komunitetet, pra njer\u00ebzit ende presin q\u00eb t’i bashkoj\u00eb shteti. Nd\u00ebrkoh\u00eb shteti i sot\u00ebm, ka si q\u00ebllim t\u00eb mos i b\u00ebj\u00eb shum\u00eb bashk\u00eb njer\u00ebzit. Njer\u00ebzit bashk\u00eb i nxjerrin pun\u00eb shtetit, t\u00eb atij shteti q\u00eb e ka z\u00ebt kultur\u00ebn demokratike. K\u00ebshtu q\u00eb vet\u00ebm nj\u00eb bashkim lejohet deri diku dhe ai \u00ebsht\u00eb bashkimi rreth partive! P\u00ebr ata q\u00eb jan\u00eb t\u00eb bashkuar rreth partis\u00eb n\u00eb pushtet, \u00ebsht\u00eb akoma m\u00eb mir\u00eb! T\u00eb tjer\u00ebt presin radh\u00ebn p\u00ebr t\u00eb ardhur n\u00eb pushtet.<\/span><\/p>

Le t\u00eb l\u00ebm\u00eb disa njer\u00ebz bashkuar rreth partis\u00eb, dhe le t\u00eb flasim p\u00ebr muzeun q\u00eb b\u00ebn bashk\u00eb njer\u00ebz, ose s\u00eb paku se si mund t\u00eb lidhen njer\u00ebzit me muzeun. Muzeu etnogafik n\u00eb koh\u00ebn ton\u00eb do t\u00eb duhet t\u00eb ket\u00eb nj\u00eb arsye se p\u00ebrse ekziston. M\u00eb s\u00eb pari, muzet\u00eb e komuniteteve t\u00eb vogla, do t\u00eb duhej t\u00eb d\u00ebshiroheshin prej bashk\u00ebsis\u00eb q\u00eb i referohet, apo me t\u00eb cil\u00ebn k\u00ebrkon t\u00eb dialogoj\u00eb. Po marrim Hasin si shembull dhe muzeun e tij t\u00eb djegur tashm\u00eb. Nj\u00eb muze etnografik n\u00eb Has n\u00eb koh\u00ebn ton\u00eb do t\u00eb mund t\u00eb kishte edhe funksion pasqyrues edhe reflektiv. Si? Po ta ndjekim shembullin e muzeve konceptuar gjat\u00eb komunizmit, ata kan\u00eb pasur dy narrativa baz\u00eb. E para kishte t\u00eb b\u00ebnte me autoktonin\u00eb dhe kreativitetin kulturor t\u00eb bashk\u00ebsis\u00eb q\u00eb i referohej. E dyta ishte si nj\u00eb shenj\u00eb p\u00ebr t\u00eb treguar “zhvillimin e vrullsh\u00ebm” q\u00eb pati vendi gjat\u00eb socializmit.<\/span>
Brenda k\u00ebtyre dy narrativave t\u00eb m\u00ebdha, mbuloheshin dy narrativa t\u00eb tjera. E para, me faktin se vet\u00ebm socializmi i krijoi k\u00ebto muze dhe asnj\u00eb regjim tjet\u00ebr. Nj\u00eb gj\u00eb e till\u00eb thuhej zakonisht n\u00eb fjalimet hyr\u00ebse, dhe gjithashtu n\u00eb parullat hyr\u00ebse t\u00eb godin\u00ebs. E dyta, n\u00ebnteksti i shpirtit krijues k\u00ebrkonte q\u00eb aty-k\u00ebtu t\u00eb tregonte prapambetjen e shoq\u00ebris\u00eb para ardhjes s\u00eb socializmit. Pse na duhet e gjith\u00eb kjo q\u00eb po parashtrohet k\u00ebtu? Na duhet t\u00eb pranojm\u00eb se muzet\u00eb etnografik jan\u00eb p\u00ebrdorur prej regjimit komunist, ndryshe th\u00ebn\u00eb jan\u00eb edhe keqp\u00ebrdorur dhe k\u00ebshtu ka ndodhur dhe mund t\u00eb ndodh\u00eb n\u00eb shum\u00eb regjime. Ky debat \u00ebsht\u00eb i gjer\u00eb dhe ka arritur deri aty sa jan\u00eb p\u00ebrdorur terma t\u00eb skajsh\u00ebm si \u201ckulturocid\u201d, por aty q\u00ebndronte narrativa e mbledh\u00ebsit, e studiuesit dhe krijuesit apo bart\u00ebsit t\u00eb artifaktit q\u00eb i reziston \u00e7do kohe. E gjith\u00eb kjo nuk justifikon kalimin e gati 30 viteve q\u00eb muzet\u00eb etnografik t\u00eb braktisen deri sa dhe t\u00eb digjen. Madje, mund t\u00eb themi m\u00eb plot\u00eb goj\u00ebn se ka pasur nj\u00eb kombinim n\u00eb mes politikave t\u00eb harres\u00ebs dhe atyre t\u00eb djegies s\u00eb tyre.<\/span><\/p>

Muzet\u00eb e koh\u00ebs s\u00eb sotme duket t\u00eb nd\u00ebrthurin propozimet profesionale nga studiuesit me k\u00ebrkesat e shoq\u00ebris\u00eb. Marrim p\u00ebrs\u00ebri si shembull Hasin. Muzeu Etnogafik i Hasit, do t\u00eb duhej t\u00eb kishte parasysh disa fakte shtes\u00eb. S\u00eb pari p\u00ebrvoj\u00ebn jo t\u00eb mir\u00eb q\u00eb ka patur muzeu edhe gjat\u00eb komunizmit. Muzet\u00eb etnografik nuk kan\u00eb qen\u00eb aq shum\u00eb t\u00eb vizituar, p\u00ebrjashto faktin kur organizoheshin vizita shtet\u00ebrore si nj\u00eb m\u00ebnyr\u00eb p\u00ebr t\u2019iu larguar pun\u00ebve t\u00eb lodhshme. Nj\u00eb nga arsyet e mosvizitimit t\u00eb muzeve ka qen\u00eb se ato objekte q\u00eb paraqiteshin n\u00eb muze, n\u00eb at\u00ebbot\u00eb ishin ende n\u00eb p\u00ebrdorim. Kurse, narrativa muzeale, ndihmonte p\u00ebr t\u2019i vendosur n\u00eb nj\u00eb kontekst m\u00eb t\u00eb thell\u00eb historik. P\u00ebr veshjet na tregohej p\u00ebr shembull jo vet\u00ebm se kush i kishte b\u00ebr\u00eb, por edhe se ato ishin p\u00ebrdorur q\u00eb n\u00eb lasht\u00ebsi. Nd\u00ebrsa n\u00eb dit\u00ebt tona, shum\u00eb nga k\u00ebto veshje, nuk prodhohen m\u00eb<\/span><\/p>

Pakkush e di, q\u00eb vet\u00ebm nj\u00eb zon\u00eb e ngusht\u00eb etnografike, me zon\u00eb kryesore p\u00ebrq\u00ebndruar n\u00eb Has, p\u00ebrdor motivet asimetrike. Asimetrike, pra jo simetrike. Ja, tashm\u00eb kemi kaluar n\u00eb nj\u00eb rrafsh krejt tjet\u00ebr. Ende nuk e dim\u00eb se deri ku shkon ky unikalitet, por dim\u00eb q\u00eb nuk ka t\u00eb krahasuar. E vet\u00ebm nj\u00eb sy, i v\u00ebmendsh\u00ebm e kap nj\u00eb detaj t\u00eb till\u00eb. Po sikur narrativa t\u00eb ket\u00eb edhe m\u00eb shum\u00eb t\u00eb dh\u00ebna? Fjala vjen: kur e si prodhoheshin, n\u00eb cil\u00ebn mosh\u00eb visheshin, pse, tek, qysh?<\/span><\/p>

Muzet\u00eb etnografik n\u00eb Shqip\u00ebri, n\u00eb t\u00ebr\u00ebsi sot e k\u00ebsaj dite vuajn\u00eb nga nj\u00eb ndarje e fort\u00eb me njeriun. Pra aq sa \u00ebsht\u00eb produkti njer\u00ebzor i pranish\u00ebm, aq pak \u00ebsht\u00eb njeriu n\u00eb k\u00ebto muze. E gjith\u00eb puna e nd\u00ebrmjet\u00ebsimit n\u00eb mes objektit dhe njer\u00ebzve iu lihet pak sh\u00ebnimeve dhe nj\u00eb p\u00ebrshkrimi nga ciceroni, gjithmon\u00eb n\u00ebse ky i fundit ka nge. N\u00ebse pjes\u00eb e muzeve do t\u00eb b\u00ebhej i gjith\u00eb folklori, p\u00ebrfshi baladat e deri te rr\u00ebfimi personal- q\u00eb do t\u00eb duhej t\u00eb ishin t\u00eb mbledhura apo t\u00eb mblidheshin nga vet\u00eb punonj\u00ebsit e muzeut- at\u00ebher\u00eb do t\u00eb kishim nj\u00eb pasurim t\u00eb vazhduesh\u00ebm t\u00eb muzeut. Mos t’iu duket \u00e7udi nj\u00eb fakt i till\u00eb. Nga viti 2002 e deri m\u00eb sot, kam konstatuar nj\u00eb varf\u00ebrim t\u00eb skajsh\u00ebm t\u00eb personazheve q\u00eb din\u00eb t\u00eb tregojn\u00eb, t\u00eb zhvillojn\u00eb narracionin tradicional.<\/span><\/p>

\"Muzeu<\/a><\/span>\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Muzeu Etnografik i Hasit, foto nga Nexhat \u00c7o\u00e7aj<\/span><\/em><\/span><\/p>

Imagjino nj\u00eb muze etnografik i cili na flet p\u00ebr t\u00eb shkuar\u00ebn para e gjat\u00eb komunizmit. Nj\u00eb muze, me dy tre veta, por q\u00eb punojn\u00eb \u00e7do dit\u00eb p\u00ebr t\u00eb mbledhur t\u00eb dh\u00ebna mbi p\u00ebrditshm\u00ebrin\u00eb e ngjarjet e asaj zone q\u00eb muzeu i \u00ebsht\u00eb dedikuar. Imagjino nj\u00eb muze plot k\u00ebrsh\u00ebri p\u00ebr dijen, kureshti p\u00ebr t\u00eb shkuar\u00ebn, e jo muze inta\u00e7or q\u00eb k\u00ebrkon kufijt\u00eb me t\u00eb tjer\u00ebt, por nj\u00eb muze q\u00eb nd\u00ebrlidh. Imagjino nj\u00eb Muze n\u00eb Has, aty ku u dogj Muzeu, nj\u00eb ekspozit\u00eb p\u00ebr asimetrin\u00eb n\u00eb veshjen e gruas hasjane. Imagjino nj\u00eb ekspozit\u00eb p\u00ebr kujtimet e ruajtura n\u00eb arkat e shpirtit t\u00eb bijave n\u00eb dy an\u00ebt e kufirit kur kufiri ishte i mbyllur (1948-1999); nj\u00eb ekspozit\u00eb p\u00ebr ritualet n\u00eb Pashtrik, nj\u00eb ekspozit\u00eb me z\u00ebra mbi besimet n\u00eb or\u00eb e zana, mbi besimet q\u00eb toka s’duhet me u rrah\u00eb, nj\u00eb ekspozit\u00eb mbi m\u00ebnyr\u00ebn se si Hasi dikur mbuluar me pyje u shnd\u00ebrrua n\u00eb \u201cMyzeqen\u00eb e dyt\u00eb”. Imagjino nj\u00eb ekspozit\u00eb mbi njer\u00ebzit e mir\u00eb, varret e mira, vendet e mira. Imagjino nj\u00eb ekspozit\u00eb vet\u00ebm me pun\u00ebn e dor\u00ebs. Po nj\u00eb ekspozit\u00eb p\u00ebr buk\u00ebn, p\u00ebr kulinarin\u00eb? Po sikur n\u00eb gjith\u00eb vitin, muzeu t\u00eb ket\u00eb disa ekspozita, e disa aktivitete ku rapsodi, pleqt\u00eb, t\u00eb rinjt\u00eb, f\u00ebmij\u00ebt e kushdo ka mund\u00ebsi me propozu nj\u00eb ide, e ai vend, pra muzeu me qen\u00eb trualli ku s\u00eb paku jepet si hap\u00ebsir\u00eb t\u00eb ushtrohet ideja. Imagjino nj\u00eb muze etnografik ku ka nj\u00eb ekspozit\u00eb t\u00eb detajuar t\u00eb veshjeve, orendive, t\u00eb bizhuve, t\u00eb artizanat\u00ebve, e shoq\u00ebruar kjo me arkivin e shpirt\u00ebrores, ku p\u00ebrfshihen rr\u00ebfime e praktika apo performanca t\u00eb ritualeve, besimeve, miteve, ligjeve zakonore – riteve t\u00eb lindjes, martes\u00ebs, vdekjes. Shto k\u00ebtu l\u00ebnd\u00ebn folklorike e cila ka brenda saj, gjinin\u00eb e k\u00ebng\u00ebs, valleve, ritualeve mortore, etj. Imagjino nj\u00eb ekspozit\u00eb me hajmeli, nj\u00eb ekspozit\u00eb p\u00ebr kultin e zjarrit, p\u00ebr kultin e ujit, p\u00ebr kultin e diellit, apo nj\u00eb ekspozit\u00eb mbi tybelit\u00eb (virgj\u00ebnat), po nj\u00eb ekspozit\u00eb p\u00ebr lojrat e f\u00ebmij\u00ebve e t\u00eb rritur\u00ebve. Imagjino q\u00eb pran\u00eb k\u00ebtij Muzeu, t\u00eb ket\u00eb nj\u00eb qoshe ku artizani punon, nj\u00eb shitore ku ofrohen produktet q\u00eb prodhohen. Imagjino q\u00eb t\u00eb rinjt\u00eb ftohen t\u00eb kryejn\u00eb pun\u00eb artizanale, t\u00eb m\u00ebsojn\u00eb mjesht\u00ebri apo ta kalojn\u00eb koh\u00ebn, t\u00eb rinj q\u00eb i p\u00ebrdorin k\u00ebto mjedise me ba loj\u00eb me traditat e vjetra. N\u00eb vend t\u00eb nj\u00eb rituali, t\u00eb luhet nj\u00eb loj\u00eb me ritualen. N\u00eb vend t\u00eb krenaris\u00eb, t\u00eb luhet loja e mohit p\u00ebr veten, apo introspecionit drejt vet\u00ebs, nj\u00eb loj\u00eb me fjal\u00ebn e bab\u00ebs e t\u00eb nan\u00ebs. N\u00eb vend t\u00eb rip\u00ebrt\u00ebritjes s\u00eb kultur\u00ebs t\u00eb lind\u00eb aty nj\u00eb pjes\u00eb anti-kultur\u00eb tradicionale. Imagjino q\u00eb i riu para s\u00eb t\u00eb ik\u00eb p\u00ebr \u2018jasht\u00ebshteti\u2019 t\u00eb l\u00ebr\u00eb nj\u00eb takim me miqt\u00eb e tij te Muzeu Etnografik si vendi i kujtimeve t\u00eb tij, t\u00eb saj. Imagjino ato foto, e foto t\u00eb tjera t\u00eb jen\u00eb pjes\u00eb e fototek\u00ebs s\u00eb Muzeut. Pra kjo lloj lidhnie do t\u00eb duhej si p\u00ebr at\u00eb q\u00eb e don, si p\u00ebr at\u00eb q\u00eb e kritikon kultur\u00ebn tradicionale, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb ken\u00eb gjithmon\u00eb nj\u00eb vend ku t\u00eb takohen, ta flasin dhe ta shqyrtojn\u00eb. Mos mendo se kam harruar turistin. Jo. N\u00eb fakt, po t\u00eb kishim nj\u00eb muze si vat\u00ebr kulture, at\u00ebher\u00eb turisti do ta gjente gjithnj\u00eb me m\u00eb shum\u00eb interes ta vizitonte nj\u00eb muze t\u00eb till\u00eb.<\/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":"

Nebi Bardhoshi | 28.03.2020 | nyje.al Muzeu Etnografik i Hasit, foto nga Nexhat \u00c7o\u00e7aj Dje u dogj Muzeu Etnografik i Hasit. N\u00eb fakt vet\u00ebm dje u fol p\u00ebr t\u00eb, pasi ishte l\u00ebn\u00eb n\u00eb harres\u00eb. Dje Muzeu Etnografik i Hasit, pati nj\u00eb dit\u00eb zie. Historia e Muzeut Etnografik t\u00eb Hasit \u00ebsht\u00eb shprehje e harres\u00ebs s\u00eb kahershme mbi k\u00ebt\u00eb lloj gjinie. Qoft\u00eb kultura kritike-reflektive, qoft\u00eb krijimtaria, qoft\u00eb kultura tradicionale, \u00ebsht\u00eb e anashkaluar. M\u00eb duket mua se institucionet q\u00eb merren me etnografi jan\u00eb institucionet m\u00eb t\u00eb anashkaluara. Shkaqet jan\u00eb t\u00eb shumta e nuk po ndalem k\u00ebtu. Le t\u00eb flasim pak p\u00ebr braktisjet e Muzeve Etnografik\u00eb. E v\u00ebrteta \u00ebsht\u00eb se braktisja ka qen\u00eb e dyfisht\u00eb. Me k\u00ebt\u00eb kuptoj braktisjen prej shtetit, e s\u00eb dyti braktisjen prej vet\u00eb komunitetit. Komunitetet, pra njer\u00ebzit ende presin q\u00eb t’i bashkoj\u00eb shteti. Nd\u00ebrkoh\u00eb shteti i sot\u00ebm, ka si q\u00ebllim t\u00eb mos i b\u00ebj\u00eb shum\u00eb bashk\u00eb njer\u00ebzit. Njer\u00ebzit bashk\u00eb i nxjerrin pun\u00eb shtetit, t\u00eb atij shteti q\u00eb e ka z\u00ebt kultur\u00ebn demokratike. K\u00ebshtu q\u00eb vet\u00ebm nj\u00eb bashkim lejohet deri diku dhe ai \u00ebsht\u00eb bashkimi rreth partive! P\u00ebr ata q\u00eb jan\u00eb t\u00eb bashkuar rreth partis\u00eb n\u00eb pushtet, \u00ebsht\u00eb akoma m\u00eb mir\u00eb! T\u00eb tjer\u00ebt presin radh\u00ebn p\u00ebr t\u00eb ardhur n\u00eb pushtet. Le t\u00eb l\u00ebm\u00eb disa njer\u00ebz bashkuar rreth partis\u00eb, dhe le t\u00eb flasim p\u00ebr muzeun q\u00eb b\u00ebn bashk\u00eb njer\u00ebz, ose s\u00eb paku se si mund t\u00eb lidhen njer\u00ebzit me muzeun. Muzeu etnogafik n\u00eb koh\u00ebn ton\u00eb do t\u00eb duhet t\u00eb ket\u00eb nj\u00eb arsye se p\u00ebrse ekziston. M\u00eb s\u00eb pari, muzet\u00eb e komuniteteve t\u00eb vogla, do t\u00eb duhej t\u00eb d\u00ebshiroheshin prej bashk\u00ebsis\u00eb q\u00eb i referohet, apo me t\u00eb cil\u00ebn k\u00ebrkon t\u00eb dialogoj\u00eb. Po marrim Hasin si shembull dhe muzeun e tij t\u00eb djegur tashm\u00eb. Nj\u00eb muze etnografik n\u00eb Has n\u00eb koh\u00ebn ton\u00eb do t\u00eb mund t\u00eb kishte edhe funksion pasqyrues edhe reflektiv. Si? Po ta ndjekim shembullin e muzeve konceptuar gjat\u00eb komunizmit, ata kan\u00eb pasur dy narrativa baz\u00eb. E para kishte t\u00eb b\u00ebnte me autoktonin\u00eb dhe kreativitetin kulturor t\u00eb bashk\u00ebsis\u00eb q\u00eb i referohej. E dyta ishte si nj\u00eb shenj\u00eb p\u00ebr t\u00eb treguar “zhvillimin e vrullsh\u00ebm” q\u00eb pati vendi gjat\u00eb socializmit.Brenda k\u00ebtyre dy narrativave t\u00eb m\u00ebdha, mbuloheshin dy narrativa t\u00eb tjera. E para, me faktin se vet\u00ebm socializmi i krijoi k\u00ebto muze dhe asnj\u00eb regjim tjet\u00ebr. Nj\u00eb gj\u00eb e till\u00eb thuhej zakonisht n\u00eb fjalimet hyr\u00ebse, dhe gjithashtu n\u00eb parullat hyr\u00ebse t\u00eb godin\u00ebs. E dyta, n\u00ebnteksti i shpirtit krijues k\u00ebrkonte q\u00eb aty-k\u00ebtu t\u00eb tregonte prapambetjen e shoq\u00ebris\u00eb para ardhjes s\u00eb socializmit. Pse na duhet e gjith\u00eb kjo q\u00eb po parashtrohet k\u00ebtu? Na duhet t\u00eb pranojm\u00eb se muzet\u00eb etnografik jan\u00eb p\u00ebrdorur prej regjimit komunist, ndryshe th\u00ebn\u00eb jan\u00eb edhe keqp\u00ebrdorur dhe k\u00ebshtu ka ndodhur dhe mund t\u00eb ndodh\u00eb n\u00eb shum\u00eb regjime. Ky debat \u00ebsht\u00eb i gjer\u00eb dhe ka arritur deri aty sa jan\u00eb p\u00ebrdorur terma t\u00eb skajsh\u00ebm si \u201ckulturocid\u201d, por aty q\u00ebndronte narrativa e mbledh\u00ebsit, e studiuesit dhe krijuesit apo bart\u00ebsit t\u00eb artifaktit q\u00eb i reziston \u00e7do kohe. E gjith\u00eb kjo nuk justifikon kalimin e gati 30 viteve q\u00eb muzet\u00eb etnografik t\u00eb braktisen deri sa dhe t\u00eb digjen. Madje, mund t\u00eb themi m\u00eb plot\u00eb goj\u00ebn se ka pasur nj\u00eb kombinim n\u00eb mes politikave t\u00eb harres\u00ebs dhe atyre t\u00eb djegies s\u00eb tyre. Muzet\u00eb e koh\u00ebs s\u00eb sotme duket t\u00eb nd\u00ebrthurin propozimet profesionale nga studiuesit me k\u00ebrkesat e shoq\u00ebris\u00eb. Marrim p\u00ebrs\u00ebri si shembull Hasin. Muzeu Etnogafik i Hasit, do t\u00eb duhej t\u00eb kishte parasysh disa fakte shtes\u00eb. S\u00eb pari p\u00ebrvoj\u00ebn jo t\u00eb mir\u00eb q\u00eb ka patur muzeu edhe gjat\u00eb komunizmit. Muzet\u00eb etnografik nuk kan\u00eb qen\u00eb aq shum\u00eb t\u00eb vizituar, p\u00ebrjashto faktin kur organizoheshin vizita shtet\u00ebrore si nj\u00eb m\u00ebnyr\u00eb p\u00ebr t\u2019iu larguar pun\u00ebve t\u00eb lodhshme. Nj\u00eb nga arsyet e mosvizitimit t\u00eb muzeve ka qen\u00eb se ato objekte q\u00eb paraqiteshin n\u00eb muze, n\u00eb at\u00ebbot\u00eb ishin ende n\u00eb p\u00ebrdorim. Kurse, narrativa muzeale, ndihmonte p\u00ebr t\u2019i vendosur n\u00eb nj\u00eb kontekst m\u00eb t\u00eb thell\u00eb historik. P\u00ebr veshjet na tregohej p\u00ebr shembull jo vet\u00ebm se kush i kishte b\u00ebr\u00eb, por edhe se ato ishin p\u00ebrdorur q\u00eb n\u00eb lasht\u00ebsi. Nd\u00ebrsa n\u00eb dit\u00ebt tona, shum\u00eb nga k\u00ebto veshje, nuk prodhohen m\u00eb Pakkush e di, q\u00eb vet\u00ebm nj\u00eb zon\u00eb e ngusht\u00eb etnografike, me zon\u00eb kryesore p\u00ebrq\u00ebndruar n\u00eb Has, p\u00ebrdor motivet asimetrike. Asimetrike, pra jo simetrike. Ja, tashm\u00eb kemi kaluar n\u00eb nj\u00eb rrafsh krejt tjet\u00ebr. Ende nuk e dim\u00eb se deri ku shkon ky unikalitet, por dim\u00eb q\u00eb nuk ka t\u00eb krahasuar. E vet\u00ebm nj\u00eb sy, i v\u00ebmendsh\u00ebm e kap nj\u00eb detaj t\u00eb till\u00eb. Po sikur narrativa t\u00eb ket\u00eb edhe m\u00eb shum\u00eb t\u00eb dh\u00ebna? Fjala vjen: kur e si prodhoheshin, n\u00eb cil\u00ebn mosh\u00eb visheshin, pse, tek, qysh? Muzet\u00eb etnografik n\u00eb Shqip\u00ebri, n\u00eb t\u00ebr\u00ebsi sot e k\u00ebsaj dite vuajn\u00eb nga nj\u00eb ndarje e fort\u00eb me njeriun. Pra aq sa \u00ebsht\u00eb produkti njer\u00ebzor i pranish\u00ebm, aq pak \u00ebsht\u00eb njeriu n\u00eb k\u00ebto muze. E gjith\u00eb puna e nd\u00ebrmjet\u00ebsimit n\u00eb mes objektit dhe njer\u00ebzve iu lihet pak sh\u00ebnimeve dhe nj\u00eb p\u00ebrshkrimi nga ciceroni, gjithmon\u00eb n\u00ebse ky i fundit ka nge. N\u00ebse pjes\u00eb e muzeve do t\u00eb b\u00ebhej i gjith\u00eb folklori, p\u00ebrfshi baladat e deri te rr\u00ebfimi personal- q\u00eb do t\u00eb duhej t\u00eb ishin t\u00eb mbledhura apo t\u00eb mblidheshin nga vet\u00eb punonj\u00ebsit e muzeut- at\u00ebher\u00eb do t\u00eb kishim nj\u00eb pasurim t\u00eb vazhduesh\u00ebm t\u00eb muzeut. Mos t’iu duket \u00e7udi nj\u00eb fakt i till\u00eb. Nga viti 2002 e deri m\u00eb sot, kam konstatuar nj\u00eb varf\u00ebrim t\u00eb skajsh\u00ebm t\u00eb personazheve q\u00eb din\u00eb t\u00eb tregojn\u00eb, t\u00eb zhvillojn\u00eb narracionin tradicional. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Muzeu Etnografik i Hasit, foto nga Nexhat \u00c7o\u00e7aj Imagjino nj\u00eb muze etnografik i cili na flet p\u00ebr t\u00eb shkuar\u00ebn para e gjat\u00eb komunizmit. Nj\u00eb muze, me dy tre veta, por q\u00eb punojn\u00eb \u00e7do dit\u00eb p\u00ebr t\u00eb mbledhur t\u00eb dh\u00ebna mbi p\u00ebrditshm\u00ebrin\u00eb e ngjarjet e asaj zone q\u00eb muzeu i \u00ebsht\u00eb dedikuar. Imagjino nj\u00eb muze plot k\u00ebrsh\u00ebri p\u00ebr dijen, kureshti p\u00ebr t\u00eb shkuar\u00ebn, e jo muze inta\u00e7or q\u00eb k\u00ebrkon kufijt\u00eb me t\u00eb tjer\u00ebt, por nj\u00eb muze q\u00eb nd\u00ebrlidh. Imagjino nj\u00eb Muze n\u00eb Has, aty ku u dogj Muzeu, nj\u00eb ekspozit\u00eb p\u00ebr asimetrin\u00eb n\u00eb veshjen e gruas hasjane. Imagjino nj\u00eb ekspozit\u00eb p\u00ebr kujtimet e ruajtura n\u00eb arkat e 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