{"id":12336,"date":"2023-03-13T17:09:39","date_gmt":"2023-03-13T16:09:39","guid":{"rendered":"https:\/\/letrat.eu\/?p=12336"},"modified":"2024-04-09T04:25:03","modified_gmt":"2024-04-09T03:25:03","slug":"horizontet-e-zgjeruara-te-kritikes-letrare","status":"publish","type":"post","link":"https:\/\/letrat.eu\/?p=12336","title":{"rendered":"Horizontet e “zgjeruara” t\u00eb Kritik\u00ebs Letrare!"},"content":{"rendered":"

S. Guraziu – Ars Poetica, Maj 2014 (V\u00ebshtrim)<\/em><\/p>\n

(…Vladimir Nabokov pati th\u00ebn\u00eb se lexuesit e mir\u00eb nuk lexojn\u00eb libra, dhe sidomos jo kryevepra letrare, “p\u00ebr q\u00ebllim t\u00eb k\u00ebnaq\u00ebsis\u00eb s\u00eb tyre akademike me abstraksione” – sipas Northrop Frye, disa kritik\u00eb kan\u00eb tendenc\u00eb ta qafojn\u00eb nj\u00eb ideologji t\u00eb caktuar (pothuaj deri sipas shijes, shpesh pa qen\u00eb as t\u00eb vet\u00ebdijsh\u00ebm), dhe p\u00ebr t\u00eb gjykuar rreth veprave letrare n\u00eb baz\u00eb t\u00eb besnik\u00ebris\u00eb s\u00eb tyre ndaj ideologjis\u00eb favorite<\/strong>… )<\/p>\n

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\nN\u00eb arkivin e The New Yorker, n\u00eb artikullin e D. T. Max t\u00eb vitit 2006, “The Injustice Collector”, lexova q\u00eb nipi i James Joyce e pask\u00ebsh v\u00ebn\u00eb n\u00eb dyshim n\u00ebse di\u00e7 esenciale t’i jet\u00eb shtuar trash\u00ebgimis\u00eb artistike t\u00eb James Joyce, qofshin dhe plot 261 libra t\u00eb kritik\u00ebs letrare q\u00eb ruhen n\u00eb Bibliotek\u00ebn e Kongresit. “Po t’ishte gjyshi tani k\u00ebtu, do kishte vdekur (rishtas) s\u00eb qeshuri<\/em>…” – qenka shprehur (u quajka Stephen) n\u00eb nj\u00eb konferenc\u00eb akademike n\u00eb Kopenhag\u00eb, duke aluduar q\u00eb kritika letrare shpesh \u00ebsht\u00eb qesharake – “cilido lib\u00ebr i Joyce mund t\u00eb lexohet me k\u00ebnaq\u00ebsi pothuajse nga t\u00eb gjith\u00eb, pa patur nevoj\u00eb p\u00ebr udh\u00ebzime n\u00eb rrug\u00ebn “shkencore”, p\u00ebr teorit\u00eb dhe p\u00ebr shpjegime t\u00eb nd\u00ebrlikuara<\/em>…” – fjal\u00ebt e tij.<\/p>\n

Le ta harrojm\u00eb Poetik\u00ebn e Aristotelit (si\u00e7 dihet, vepra e Aristotelit ishte ndikimi m\u00eb i r\u00ebnd\u00ebsish\u00ebm sa i p\u00ebrket kritik\u00ebs letrare deri n\u00eb fund-shek. XVIII), le ta harrojm\u00eb Platonin, Horacin, Danten, Boka\u00e7on, Neoklasicizmin e Renesans\u00ebs, Romantizmin britanik, at\u00eb gjerman, at\u00eb francez… le t’i harrojm\u00eb t\u00eb m\u00ebdhenjt\u00eb e shek. XIX… Coleridge, Schopenhauer, Shelley, Goethe, Hegel, Carlyle, Emerson, Poe, Baudelaire, Nietzsche, Zola, Wilde, Mallarme etj t\u00eb panum\u00ebrt – le t’i harrojm\u00eb me dhjetra e qindra kontributor\u00eb prej kolos\u00ebsh sa i p\u00ebrket kritik\u00ebs letrare t\u00eb shek. XX, le ta l\u00ebm\u00eb q\u00eb nga fillimshekulli anash Formalizmin Rus, Kritik\u00ebn e Re… le t’i l\u00ebm\u00eb t\u00eb gjitha grupet e n\u00ebngrupet, t\u00eb gjitha rrymat e n\u00ebnrrymat, le t\u00eb k\u00ebrcejm\u00eb m\u00eb af\u00ebr koh\u00ebs son\u00eb.<\/p>\n

Rreth viteve ’60 e deri n\u00eb t\u00eb 80-tat e vona t\u00eb shekullit t\u00eb kaluar n\u00eb aren\u00ebn e let\u00ebrsis\u00eb evropiane dhe bot\u00ebrore qe v\u00ebrejtur apo qe d\u00ebshmuar nj\u00eb rritje interesi p\u00ebr “teori” letrare shprehimisht filozofike. Padyshim ky interes qe ndikuar nga strukturalizmi, m\u00eb pastaj nga post-strukturalizmi etj. Shtrohet pyetja: vall\u00eb na duhet kritika letrare e “nd\u00ebrlikuar, filozofike”, vall\u00eb t\u00eb ket\u00eb t\u00eb drejt\u00eb nipi i J. Joyce p\u00ebr 261 libra “kot” t\u00eb kritik\u00ebs, sa i p\u00ebrket vepr\u00ebs s\u00eb gjyshit t\u00eb vet?
\nSepse fakt, ne kurr\u00eb s’do ia dalim t’i lexojm\u00eb gjith\u00eb ato libra. Ne kurr\u00eb as q\u00eb do ta dim\u00eb se jan\u00eb, si quhen, ku ndodhen… q\u00ebkur m\u00eb e leht\u00eb dhe m\u00eb e dobishme do ishte psh. ta lexojm\u00eb “Uliksin” 2 her\u00eb, apo dhe 3 her\u00eb.<\/p>\n

Kritik\u00ebs moderne i jan\u00eb nd\u00ebrtuar shum\u00eb pista t\u00eb reja p\u00ebr fluturime teorike, dmth. pse jo dhe shkencore. Aq shum\u00eb jan\u00eb zgjeruar horizontet teorike, abstrakte. Ne ia themi q\u00eb Teoria letrare \u00ebsht\u00eb diskutimi filozofik rreth metodave dhe q\u00ebllimeve t\u00eb Let\u00ebrsis\u00eb. Por ne e dim\u00eb po ashtu, n\u00eb kritik\u00ebn letrare jo gjithmon\u00eb apo dhe jo medoemos duhet q\u00eb t\u00eb “filozofohet”. Nga ana tjet\u00ebr nuk mund t\u00eb mohohet fakti q\u00eb kritika moderne letrare \u00ebsht\u00eb e bazuar dhe ushqehet nga ai silosi gjigant teorik-filozofik.<\/p>\n

Akoma as sot e k\u00ebsaj dite nuk \u00ebsht\u00eb e qart\u00eb si mund t\u00eb ndahen k\u00ebto dy gj\u00ebra. Deri sot askush nuk ka ofruar baza reale p\u00ebr nj\u00eb “ndarje” de facto. Dikur, si\u00e7 u n\u00ebnkuptua tashm\u00eb, as q\u00eb ishte nevoja – sa i p\u00ebrket ndarjes tani sikur m\u00eb shum\u00eb “kureshtare” \u00ebsht\u00eb b\u00ebr\u00eb kritika moderne. Por n\u00eb praktik\u00eb \u00ebsht\u00eb m\u00eb se evidente q\u00eb kritika letrare jo gjithmon\u00eb ka nevoj\u00eb p\u00ebr teorizime, per filozofi dhe abstraksione.<\/p>\n

“Kritika \u00ebsht\u00eb gjithashtu dhe nj\u00eb p\u00ebrllogaritje e koncepteve letrare, si psh. let\u00ebrsia si frym\u00ebzim, si imitim, si imagjinat\u00eb, si impresioniz\u00ebm, si nj\u00eb form\u00eb e ideologjis\u00eb dhe si nj\u00eb mjet p\u00ebr afirmimin e identitetit. E fundit, e cila e sheh let\u00ebrsin\u00eb si mjet p\u00ebr futjen e k\u00ebmb\u00ebve n\u00eb k\u00ebpuc\u00ebt personale p\u00ebrpara se n\u00eb t\u00eb huajat, u jep mb\u00ebshtetje manifestimeve bashk\u00ebkohore t\u00eb kritik\u00ebs si\u00e7 jan\u00eb feminizmi, post-kolonializmi dhe teoria “queer”. Prandaj ndonj\u00ebher\u00eb e v\u00ebshtir\u00eb \u00ebsht\u00eb t\u00eb ve\u00e7ohen konceptet e kritik\u00ebs nga ato t\u00eb let\u00ebrsis\u00eb, k\u00ebshtu q\u00eb historia e nj\u00ebr\u00ebs si e plot\u00eb shum\u00eb leht\u00eb b\u00ebhet histori e tjetr\u00ebs. Mir\u00ebpo kjo mund t\u00eb mos jet\u00eb patjeter di\u00e7 e keqe, sepse na e p\u00ebrkujton q\u00eb nuk ka vij\u00eb kufizuese t\u00eb prer\u00eb nd\u00ebrmjet let\u00ebrsis\u00eb dhe kritik\u00ebs.” – thot\u00eb G. Day n\u00eb “Kritika Letrare – Historia e Re”, 2008<\/p>\n

Disa kritik\u00eb sikur ia kan\u00eb “leht\u00ebsuar” vetes gjith\u00eb m\u00ebdyshjet dhe trysnin\u00eb, ata i mbajn\u00eb definicionet t\u00eb thjesht\u00ebsuara dhe nisen nga fakti se kritika letrare \u00ebsht\u00eb kryek\u00ebput aplikim praktik i teoris\u00eb letrare, mir\u00ebpo dhe sipas vendit e kuvendit. Sepse, tekefundit kritika gjithmon\u00eb do t’merret drejtp\u00ebrs\u00ebdrejti me veprat e caktuara letrare, nd\u00ebrsa teoria gjithmon\u00eb do jet\u00eb m\u00eb e p\u00ebrgjithshme, apo m\u00eb kryesorja: teorizimet ashtu-k\u00ebshtu jan\u00eb abstrakte.<\/p>\n

Mjaft kritik\u00eb t\u00eb s\u00eb sotmes, pavar\u00ebsisht se jan\u00eb ndikuar nga “trendet” e kaluara dhe ndikohen akoma nga “trende” t\u00eb reja t\u00eb teorive kritike, megjithat\u00eb s\u00ebfundi sikur ndjehen shum\u00eb m\u00eb rehat vet\u00ebm me eksegjezen tekstuale sip\u00ebrfaq\u00ebsore, vet\u00ebm me interpretimin e nj\u00eb vepre t\u00eb cil\u00ebn e lexojn\u00eb, sesa t\u00eb zhyten n\u00eb m\u00ebnyr\u00eb koncize n\u00eb interpretimin e metodologjive (t\u00eb paradefinuara) dhe t\u00eb supozimeve filozofike.<\/p>\n

Pse ndodh\u00eb k\u00ebshtu, pse ata ndjehen m\u00eb komod vet\u00ebm me interpretimin dhe me hermeneutiken e “cekt\u00eb”, duke l\u00ebn\u00eb anash “filozofin\u00eb” teorike dhe abstraksionin?
\nN\u00eb shikim t\u00eb par\u00eb sikur mund ta marrim dhe me mend, por kam p\u00ebrshtypjen pak\u00ebz \u00ebsht\u00eb dhe sepse Northrop Frye n\u00eb publikimin e vet t\u00eb 1957-t\u00ebs e vuri n\u00eb dukje faktin q\u00eb disa kritik\u00eb kan\u00eb tendenc\u00eb ta qafojn\u00eb nj\u00eb ideologji t\u00eb caktuar (pothuaj deri sipas shijes), dhe p\u00ebr t\u00eb gjykuar rreth veprave letrare n\u00eb baz\u00eb t\u00eb besnik\u00ebris\u00eb s\u00eb tyre ndaj nj\u00eb ideologjie t\u00eb till\u00eb.<\/p>\n

Sot \u00ebsht\u00eb akoma m\u00eb e qart\u00eb, shum\u00eb nga kritik\u00ebt nuk jan\u00eb madje as t\u00eb vet\u00ebdijsh\u00ebm se kjo dukuri mund t\u00eb ndodh\u00eb. Prandaj kur \u00ebsht\u00eb fjala p\u00ebr “ndryshimet”… sot ndoshta kritik\u00ebt v\u00ebrtet jan\u00eb “ngopur” me vajtje-ardhjet korridoreve t\u00eb pafund t\u00eb abstraksionit.<\/p>\n

K\u00ebndv\u00ebshtrimi i till\u00eb i Northrop Frye pati ndikim t\u00eb madh, pothuaj sikur t’na qe ndonj\u00eb “formul\u00eb” ajnshtaniane, e ngopur me sakt\u00ebsi dhe thjesht\u00ebsi. Frye pati shum\u00eb ndikim n\u00eb qarqet konservatore t\u00eb kritik\u00ebs anemban\u00eb bot\u00ebs. Dhe vazhdon t\u00eb ket\u00eb.
\nVe\u00e7an\u00ebrisht ky ndikim, apo m\u00eb mir\u00eb t\u00eb thuhet, nj\u00eb lup\u00eb e till\u00eb e inspektimit letrar, kinse u p\u00ebrqafua nga nj\u00eb grumbull kritik\u00ebsh teknik\u00eb shqiptar\u00eb, v\u00ebshtrimet e t\u00eb cil\u00ebve mund t’i hanim si kule\u00e7\u00eb t\u00eb ngroht\u00eb, si simite nga magjet dhe nga furrat e mediave tona t\u00eb shkruara, anemban\u00eb.<\/p>\n

N\u00ebse duhet ndonj\u00eb shembull, at\u00ebher\u00eb bie fjala n\u00eb dhjetra shkrime t\u00eb autorit kosovar Ndue Ukaj p\u00ebrmendet dhe citohet Northrop Frye. N\u00eb shkrimet e tij do ta ndjenim sip\u00ebrfaq\u00ebsisht “influenc\u00ebn nortropiane”, do t’i shijonim ngjyresat e tij kritike-letrare, mb\u00ebshtetur ato me citate t\u00eb ndryshme (mbase, bie fjala nga “Anatomia…” etj).<\/p>\n

Mir\u00ebpo n\u00eb t\u00eb nj\u00ebjtat shkrime, po ta ndiqnim me kryene\u00e7\u00ebsi “hipotenuz\u00ebn e universales” letrare, Ukaj n\u00eb rrafshin m\u00eb t\u00eb thell\u00eb sikur padashtas e humbte vet\u00eb thelbin, secil\u00ebn her\u00eb ia huqte. Dhe e gjith\u00eb gjuha shtriqej si zhargon retorik-kritik (thuase p\u00ebr t’u hedhur pluhur syve atyre q\u00eb lexojn\u00eb rr\u00ebshqitazi, t\u00eb gazetave). Them ia “huqte” pasi q\u00eb pik\u00ebrisht ai vet\u00eb na e shpaloste prizmin kristalor t\u00eb kritik\u00ebs s\u00eb tij t\u00eb influencuar. Si me “spektrin” e Njutnit do paralelizoheshin nuancat, meq\u00eb ra fjala na e shpaloste simpatin\u00eb e vet p\u00ebr “ideologjin\u00eb” biblike t\u00eb let\u00ebrsis\u00eb, apo “ideologjin\u00eb” kadareane rreth bot\u00ebkuptimit t\u00eb Oksidentit dhe t\u00eb Orientit etj etj.<\/p>\n

Tutje, n\u00eb dhjet\u00ebvje\u00e7arin e fundit n\u00eb shtypin shqiptar do ta shihnim lakuriq dhe nj\u00eb ves tjet\u00ebr – do ta hetonim nj\u00eb “grupnaj\u00eb” kritik\u00ebsh q\u00eb gravitonin rreth Shekullit (dhe organeve tjera t\u00eb s\u00eb majt\u00ebs), si dhe n\u00eb an\u00ebn tjet\u00ebr, nj\u00eb di\u00e7 t\u00eb ngjashme q\u00eb gravitonte rreth shtypit t\u00eb s\u00eb djathtes. Dmth. rishtas prerje t\u00eb djathit “Gouda”, ngjash\u00ebm si me thikat klanokratike t\u00eb hesapeve politike. Pa sinkronizim, pa “intersection”, pa nj\u00eb forumizim t\u00eb mir\u00ebfillt\u00eb t\u00eb debateve letrare, pa ndonj\u00eb kryq\u00ebzim-t\u00ebrthurim t\u00eb ideve dhe t\u00eb fakteve n\u00eb planin vendor.<\/p>\n

Epo, keq kur na “ngat\u00ebrrohen” kulturat dhe politikat, nj\u00eb ngat\u00ebrrim i till\u00eb nuk pi uj\u00eb asfare n\u00ebse pandehim t\u00eb flasim p\u00ebr kritik\u00eb t\u00eb mir\u00ebfillt\u00eb – k\u00ebt\u00eb e dim\u00eb po aq mir\u00eb, t\u00eb gjith\u00eb. Sa p\u00ebr hesapet politike dhe jemi m\u00ebsuar tashm\u00eb, nj\u00eb dukuri e till\u00eb mbase akoma \u00ebsht\u00eb “aktuale”, sidoqoft\u00eb dikur e pata p\u00ebrshkruar pakashum\u00eb k\u00ebshtu: “…akoma me ca “xhingo-luftrash” t\u00eb verdha gazetareske, intelekto-mat\u00ebt e nj\u00ebr\u00ebs an\u00eb me intelekto-matet e tjetres. Fusha t\u00eb pafund, tyrlilloj kanonesh e Napoleonesh, Waterloo gazetareske t\u00eb ndara si me thik\u00eb, pa mes t\u00eb art\u00eb etik dhe as balans moraliteti-neutraliteti. Sipas tyre edhe morali na qenka i “kuq”, ose “blu”. N\u00eb nj\u00ebr\u00ebn an\u00eb kemi 100% moral t\u00eb past\u00ebr “blu” e n\u00eb tjetr\u00ebn an\u00eb aso t\u00eb purifikuar, 100% moral “tr\u00ebndafilash”… “! Ajme.<\/p>\n

N\u00ebse t’i l\u00ebnim anash qarqet universitare, akademike, pra organet e shtypit na servirin formulimesh kritike sipas bot\u00ebkuptimit politik t\u00eb gravitant\u00ebve. U mbetet individ\u00ebve (kjo n\u00ebnkupton: t\u00eb gjith\u00ebve) q\u00eb ata vet\u00eb t\u00eb orientohen dhe t’i k\u00ebrkojn\u00eb mendimet e t\u00eb “majt\u00ebve”. Pasi mendimet e tyre s’kan\u00eb kryq\u00ebzim-t\u00ebrthurim mediatik as mbules\u00eb n\u00eb t\u00eb “djathten”… (sikur dhe ansjelltas), sepse mbase kemi “let\u00ebrsi-kritikologji” t\u00eb polarizuar!<\/p>\n

N\u00eb k\u00ebt\u00eb vazhd\u00eb t\u00eb v\u00ebshtrimit ton\u00eb, sikur e kemi t\u00eb qart\u00eb se ideja nortropiane p\u00ebr influenc\u00eb “ideologjike letraristike” (ak\u00ebcila t’na jet\u00eb si ideologji, apo cilido qoft\u00eb nj\u00eb ndikim) nuk na shqitet.<\/p>\n

Tani i bie pothuaj 10 vite m\u00eb her\u00ebt, n\u00eb v. 2004 pata provuar ta kap\u00ebrthej “influenc\u00ebn ideologjike” n\u00eb nj\u00eb tregim q\u00eb titullohet “Mustaqet e hekurta” (t\u00eb tilla shkrime kam prirjen t’i ashtuquaj “humoreska”). Pjes\u00ebrisht, ose si version i shkurt\u00ebr qe publikuar n\u00eb “FjalA” t\u00eb Tiran\u00ebs.<\/p>\n

Tregimi nuk \u00ebsht\u00eb “kryeveper” (larg p\u00ebr t\u00eb qen\u00eb), por ishte at\u00ebbot\u00eb si sprov\u00eb p\u00ebr ta p\u00ebrshkruar vesin artistik t\u00eb nj\u00eb fotografi n\u00eb mosh\u00eb, i cili fotografonte vet\u00ebm portrete me mustaqe. E kjo mani mustaqesh vlente madje dhe p\u00ebr femrat (t\u00eb cilat, si\u00e7 e dim\u00eb, nuk mbajn\u00eb mustaqe, por ja q\u00eb ai si maniak q\u00eb ishte e kishte shpikur gjenialitetin, n\u00eb m\u00ebnyr\u00ebn e vet). Kur e gjente nj\u00eb objekt artistik, i cili objekt t’i plot\u00ebsonte kriteret e tij specifike dhe t\u00eb rrepta mustakologjike, vet\u00ebm at\u00ebher\u00eb fotografi frym\u00ebzohej p\u00ebr t’ia “shkrepur”… p\u00ebrndryshe e pamundur ta kesh nj\u00eb foto nga ai – dmth. sipas humoresk\u00ebs.<\/p>\n","protected":false},"excerpt":{"rendered":"

S. Guraziu – Ars Poetica, Maj 2014 (V\u00ebshtrim) (…Vladimir Nabokov pati th\u00ebn\u00eb se lexuesit e mir\u00eb nuk lexojn\u00eb libra, dhe sidomos jo kryevepra letrare, “p\u00ebr q\u00ebllim t\u00eb k\u00ebnaq\u00ebsis\u00eb s\u00eb tyre akademike me abstraksione” – sipas Northrop Frye, disa kritik\u00eb kan\u00eb… Lexo →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8],"tags":[],"class_list":["post-12336","post","type-post","status-publish","format-standard","hentry","category-ese"],"_links":{"self":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/posts\/12336","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=12336"}],"version-history":[{"count":0,"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/posts\/12336\/revisions"}],"wp:attachment":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=12336"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=12336"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=12336"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}