{"id":1824,"date":"2019-09-30T11:24:33","date_gmt":"2019-09-30T11:24:33","guid":{"rendered":"https:\/\/www.letrat.eu\/?p=1824"},"modified":"2024-04-22T16:25:07","modified_gmt":"2024-04-22T15:25:07","slug":"e-xhindi-vajza-e-agamemnonit-tekst-teresisht-afazik","status":"publish","type":"post","link":"https:\/\/letrat.eu\/?p=1824","title":{"rendered":"E. Xhindi: “Vajza e Agamemnonit” tekst t\u00ebr\u00ebsisht Afazik!"},"content":{"rendered":"

S. Guraziu – Ars Poetica, J 2019 (Koment)<\/em><\/p>\n

(…vet\u00eb jam nj\u00eb aso lexuesi q\u00eb si shtytje e ka “ndjesin\u00eb”, aluzionin, delirin, p\u00ebrjetimin, nj\u00eb lexues totalisht ATEKNIK, kurr\u00eb s’do t’lexoja di\u00e7 sa p\u00ebr t’ia prishur “shijen” leximit (me detaje teknike), pothuaj sikur m\u00eb p\u00eblqen t\u00eb mendoj se tekstet e Kadares\u00eb do ta k\u00ebnaqnin cilindo lexues qoft\u00eb dhe me “anomali tekstuale”, edhe pa \u00eb-jat, edhe me rrokjet t\u00eb nd ara, edhe me l\u00ebshimet ortografike e me gabo-shkrim t\u00eb rastit, madje dhe me lapsuse logjike e “nd\u00ebrtekstuale”<\/strong>…)<\/p>\n

***
\nMbr\u00ebm\u00eb lexova nj\u00eb tekst prej 6-7 faqesh (tekst relativisht i vjet\u00ebr, kritik\u00eb letrare), di\u00e7 si “kritik\u00eb teknike” nga autori Ermir Xhindi (Universiteti i Vlor\u00ebs), derisa tek “Pasardh\u00ebsi” autori s’ka hetuar ndonj\u00eb anomali afazike (si tem\u00eb e shkrimit), per tekstin e “Vajza e Agamemnonit” s’mund t\u00eb thuhet e nj\u00ebjta, konkluzioni i autorit Xhindi: AFAZIA e p\u00ebrshkon n\u00eb t\u00ebr\u00ebsi tekstin e “Vajza e Agamemnonit”…<\/p>\n

“…tekstet e Ismail Kadares\u00eb si te gjitha tekstet e p\u00ebrshkuara nga letrariteti jan\u00eb n\u00eb t\u00ebr\u00ebsi struktura gjuh\u00ebsore t\u00eb p\u00ebrshkuara nga anomalit\u00eb semantike n\u00eb raport me ligj\u00ebrimin e p\u00ebrgjithsh\u00ebm… \/ tekst i k\u00ebputur \/ Rasti m\u00eb tipik i anomalis\u00eb semantike p\u00ebr ne \u00ebsht\u00eb metafora e shprehur edhe n\u00eb mot\u00ebrzimin e saj, metonimin\u00eb…
\nKuadri teorik – M\u00eb par\u00eb se t\u00eb zbatohet n\u00eb tekst \u00ebsht\u00eb e nevojshme, mendoj, paraqitja e kuadrit teorik p\u00ebr k\u00ebt\u00eb tem\u00eb relativisht t\u00eb parrahur n\u00eb studimet tona… ”
\n– – –
\n[ tutje koment nga un\u00eb, sguraziu<\/strong> – pa\u00e7ka se pastaj “kuadri teorik” i z. Xhindi \u00ebsht\u00eb pothuaj teorizim t\u00ebr\u00ebsisht i para-rrahur nga autor\u00ebt T. Todorov, F. Rastier, R. Jakobson, Northrop Freye… autori e merr mundin t\u00eb shpjegoj\u00eb fjal\u00eb p\u00ebr fjal\u00eb n\u00eb shqip (pakashum\u00eb t\u00eb p\u00ebrkthej\u00eb) se \u00e7far\u00eb kan\u00eb th\u00ebn\u00eb ata (bie fjala rreth metafor\u00ebs, metonimis\u00eb, rreth tropeve etj), dhe se p\u00ebrse i duheshin mendimet e tyre p\u00ebr ta mb\u00ebshtetur “baz\u00ebn” ideatike autoriale (rreth anomalis\u00eb afazike n\u00eb tekstin e Kadares\u00eb)… n\u00eb rregull, jam dakord n\u00eb plot\u00ebsi se “Vajza e Agamemnonit” \u00ebsht\u00eb tekst “afazik” – as nuk them se teorit\u00eb e Jakobsonave kan\u00eb ndonj\u00eb gj\u00eb mangut, assesi s’jan\u00eb teorizime t\u00eb tejkaluara (tekefundit teorizimet e tyre ende kan\u00eb ngelur teori, s’jan\u00eb ndonj\u00eb shkenc\u00eb 100% ekzakte mir\u00ebpo zor t’i tejkaloj\u00eb kush… p\u00ebrndryshe pastaj ndonj\u00eb l\u00ebshim “afazik” helbete do t’mund t\u00eb hetohej dhe n\u00eb vet\u00eb tekstin e z. Xhindit, dhe n\u00eb vet\u00eb komentin tim tani, who knows, nobody’s perfect, kurr\u00eb s’duhet th\u00ebn\u00eb kurr\u00eb : ) – mir\u00ebpo shakan\u00eb anash, pajtohem me konkluzionin e z. Xhindit, edhe pse n\u00eb fakt pak kujt i hyn n\u00eb pun\u00eb, \u00ebsht\u00eb “tjerrje tep\u00ebr holl”, qasje kryek\u00ebput teknike, mbase ia vlen si teknicitet universitar, akademik, vet\u00eb jam nj\u00eb aso lexuesi q\u00eb si shtytje e ka “ndjesin\u00eb”, aluzionin, delirin, p\u00ebrjetimin, nj\u00eb lexues totalisht ATEKNIK, kurr\u00eb s’do t’lexoja di\u00e7 sa p\u00ebr t’ia prishur “shijen” leximit (me detaje teknike), pothuaj sikur m\u00eb p\u00eblqen t\u00eb mendoj se tekstet e Kadares\u00eb do ta k\u00ebnaqnin cilindo lexues qoft\u00eb dhe me “anomali tekstuale”, edhe pa \u00eb-jat, edhe me rrokjet t\u00eb nd ara, edhe me l\u00ebshimet ortografike e me gabo-shkrim t\u00eb rastit, madje dhe me lapsuse logjike e “nd\u00ebrtekstuale” – aq holl-e-holl zor se ka koh\u00ebn e durimin p\u00ebr ta shoshitur ak\u00ebcili lexues, dhe un\u00eb them “p\u00ebr fat t\u00eb mir\u00eb” – fund i komentit<\/strong> ]
\n– – –<\/p>\n

Vajza e Agamemnonit (1985) – Tem\u00eb: “diktatura” \/ Mjetet gjuhesore: Veta e par\u00eb, koha e shkuar; Frazat e shkurtra karakteristike, kombinimi i tyre me frazat e gjata; P\u00ebrcaktor\u00ebt dhe p\u00ebremrat me funksion kryefjale; Lidh\u00ebza dhe me funksion p\u00ebrforcues-shtjellues n\u00eb krye te fjalive; Fjali q\u00eb fillojn\u00eb me folje n\u00eb koh\u00ebn e shkuar zakonisht t\u00eb shkurtra; Fjali q\u00eb fillojn\u00eb me kundrinor\u00eb, m\u00eb zakonisht mungesore, etj; \/ Procedimi: P\u00ebrshkrimi i jasht\u00ebm me pak detaje; Monologu i rr\u00ebfyer zakonisht n\u00eb trajt\u00ebn e bashk\u00ebbisedimit t\u00eb munguar; Karakterizimi dialogjik i personazheve; Nj\u00eb linj\u00eb veprimi e nd\u00ebrprer\u00eb nga sekuenca t\u00eb shkurtra linjash t\u00eb tjera; Prania e shpesht\u00eb e mitit (Qerosi, Flijimi) etj; Hap\u00ebsira dhe koha e “bot\u00ebs artistike”: Tiran\u00eb; koha “n\u00ebn diktatur\u00eb”, e pap\u00ebrcaktuar;<\/p>\n

Struktura ligj\u00ebrimore te “Vajza e Agamemnonit” – Subjektiviteti i shprehur q\u00eb zot\u00ebron tekstin nga kreu ne fund; Koha e shkuar e rr\u00ebfimit mbart nj\u00eb p\u00ebrmas\u00eb meditative; Meditimi mbetet jasht\u00eb veprmit t\u00eb jasht\u00ebm t\u00eb kryer, mbetet si pik\u00eb nga e cila personazhi projektohet ndaj atmosfer\u00ebs n\u00eb vep\u00ebr; Atmosfera p\u00ebrkufizohet n\u00eb m\u00ebnyr\u00eb t\u00eb paqart\u00eb, flu, subjektet veprues vendosen n\u00eb sfond; Vizioni i shp\u00ebrndar\u00eb, i fragmentarizuar i realitetit; Perceptimi sinestezik, etj;<\/p>\n

\/ tekst i k\u00ebputur \/…mund t\u00eb jepen p\u00ebrfundime mbi m\u00ebnyr\u00ebn e evoluimit bot\u00ebkuptimor dhe konvencional artistik t\u00eb Ismail Kadares\u00eb n\u00eb nj\u00eb hap\u00ebsire prej rreth 20 vjet\u00ebsh \/ tekst i k\u00ebputur \/
\nPrej shqyrtimit, rezulton se “aphasia” p\u00ebrshkon n\u00eb t\u00ebr\u00ebsi tekstin “Vajza e Agamemnonit”…<\/p>\n

[ shk\u00ebputur nga “Strukturat metaforike e metonimike ne diptikun ‘Vajza e Agamemnonit’ – ‘Pasardh\u00ebsi’ t\u00eb Ismail Kadares\u00eb”, Ermir Xhindi<\/em> ]<\/p>\n

\"\"<\/a><\/p>\n

[ ngjitur: majtas, kopertina e botimit nga Onufri, romani e Kadares\u00eb “Vajza e Agamemnonit”, djathtas, piktura: Fran\u00e7ois Perrier (1590-1650) – “Sakrifikimi i Ifigjenia” (vajza e Agamemnonit) ]<\/p>\n

Piktura e paraqet sakrifikimin e vajz\u00ebs s\u00eb vet nga Agamemnoni – lart n\u00eb ret\u00eb shihet per\u00ebndesha Artemisa (ajo ishte \u201cshkaku\u201d i sakrifikimit), per\u00ebndesha megjithat\u00eb e kursen Ifigjenin\u00eb e ngrat\u00eb duke e nd\u00ebrruar me nj\u00eb drenush\u00eb\u2026 <\/p>\n

| \u2013 \u2013 \u2013 [ gjith\u00e7ka e Agamenonit ishte e “lidhur” me Tantalin, si provokues i hyjnor\u00ebve ] – – –
\n(s. guraziu \u2013 ars poetica, 2018)
\nAft\u00ebsit\u00eb e veta si gjahtar Agamemnoni me fjal\u00eb i pati ngritur n\u00eb qiell, madje krahasuar me aft\u00ebsit\u00eb e vet\u00eb per\u00ebndesh\u00ebs s\u00eb Gjuetis\u00eb, Artemisa. K\u00ebsaj t\u00eb fundit s\u2019kishte si t\u2019i p\u00eblqente mburravecll\u00ebku i tij. Andaj p\u00ebr t\u2019mos u hidh\u00ebruar ajo, Agamemnoni i premtoi per\u00ebndesh\u00ebs se gjahun m\u00eb t\u00eb mir\u00eb gjat\u00eb kampanjave t\u00eb gjuetis\u00eb, do t\u2019ia ofronte asaj. <\/p>\n

Mir\u00ebpo nuk e mbajti premtimin. Artemisa e pezmatuar i zbuti er\u00ebrat e detit aq shum\u00eb, asnj\u00eb val\u00ebz\u2026 deti qe qet\u00ebsuar si \u201cpasqyr\u00eb\u201d, n\u00eb m\u00ebnyr\u00eb q\u00eb grek\u00ebt t\u2019mos niseshin drejt Troj\u00ebs. P\u00ebr t\u00eb patur nj\u00eb er\u00eb t\u00eb mir\u00eb a t\u00eb favorshme, dhe duke qen\u00eb n\u00ebn presion nga ushtria (Agamemnoni ishte kryekomandanti, kreu i shtabit suprem, ishte di\u00e7 si \u201cmareshal\u201d p\u00ebr gjith\u00eb ushtrin\u00eb greke), duhej ta sakrifikonte vajz\u00ebn Ifigjenia (q\u00eb e kishte me gruan Klitemnestra). Natyrisht, si nj\u00eb n\u00ebn\u00eb Klitemnestra qe zem\u00ebruar n\u00eb kulm (Agamemnoni, ve\u00e7 e pati vrar\u00eb dikur burrin e par\u00eb t\u00eb saj, dhe vajz\u00ebn e vog\u00ebl… q\u00eb e kishte me t\u00eb).<\/p>\n

Sipas nj\u00eb versioni tjet\u00ebr, per\u00ebndesha inat\u00e7ore, Artemisa e sabotoi lundrimin, ose i zbuti er\u00ebrat q\u00eb anijet t\u2019mos niseshin drejt Troj\u00ebs. Per\u00ebndesha Artemisa ia pati shpalosur kushtin Agamemnonit se vet\u00ebm sakrifikimi i vajz\u00ebs s\u00eb tij Ifigjenia do ta k\u00ebnaqte mjaftuesh\u00ebm dhe do ta zbuste zem\u00ebrimin e saj. Agamemnoni vendosi ta sakrifikonte vajz\u00ebn e vet. P\u00ebr fat t\u00eb mir\u00eb, Ifigjenia megjithat\u00eb do i shp\u00ebtonte fatit t\u00eb saj p\u00ebr t’u sakrifikuar, Artemisa do e z\u00ebvend\u00ebsonte at\u00eb me nj\u00eb drenush\u00eb.<\/p>\n

Mir\u00ebpo, sidoqoft\u00eb, vendimi i Agamemnonit p\u00ebr \u201csakrifikim\u201d t\u00eb vajz\u00ebs s\u00eb tyre, e p\u00ebrkeq\u00ebsoi ose e shtoi urrejtjen e gruas Klitemnestra, e cila ashtu-k\u00ebshtu ve\u00e7 e urrente mjaftuesh\u00ebm. M\u00eb von\u00eb, derisa Agamemnoni p\u00ebr vite t\u00eb t\u00ebra ishte larg n\u00eb luft\u00ebn e Troj\u00ebs, ajo e tradhtonte me nipin e tij, Agistisin (i cili dhe vet\u00eb pati lindur nga incesti). P\u00ebr m\u00eb tep\u00ebr, Klitemnestra vendosi ta vriste burrin e vet (Agamemnonin), e sidomos kur m\u00ebsoi p\u00ebr q\u00ebllimin e tij q\u00eb ta sillte vajz\u00ebn e Priamit (mbretit, tashm\u00eb t\u00eb vrar\u00eb, t\u00eb Troj\u00ebs), princesh\u00ebn Kasandra, si robin\u00eb ose si \u201cpeshqesh lufte\u201d p\u00ebr vete, dhe t\u00eb bashk\u00ebjetonte n\u00eb sht\u00ebpin\u00eb e tyre.<\/p>\n

Agamemnoni dhe Klitemnestra i kishin kat\u00ebr f\u00ebmij\u00eb; emrat e tyre ishin Ifigjenia, Elektra, Krizatemisa dhe Oresti. Tre prej tyre e bart\u00ebn \u201cvuajtjen tantaliane\u201d, gjat\u00eb jet\u00ebs s\u00eb tyre e p\u00ebrjetuan nd\u00ebshkimin e zotave. Nga ky nd\u00ebshkim qe p\u00ebrjashtuar vet\u00ebm Krizatemisa (se p\u00ebrse, s’kam njohuri – por dhe nuk i \u00ebsht\u00eb p\u00ebrshkruar ndonj\u00eb rol i r\u00ebnd\u00ebsish\u00ebm n\u00eb mitologji, si karakter shfaqet n\u00eb \u201cElektra\u201d t\u00eb Sofokliut).<\/p>\n

Pra Klitemnestra do e vriste Agamemnonin. Elektra dhe Oresti u hakmor\u00ebn p\u00ebr babain, duke e vrar\u00eb n\u00ebn\u00ebn e tyre Klitemnestren, si dhe t\u00eb dashurin e saj. Duhet patur parasysh, n\u00eb mitologjin\u00eb greke shfaqen disa figura me emrin Elektra, jo gjithmon\u00eb \u00ebsht\u00eb e qart\u00eb n\u00ebse fjala t\u00eb jet\u00eb p\u00ebr t\u00eb nj\u00ebjt\u00ebn Elektra, psh. nj\u00eb Elektra p\u00ebrmendet si n\u00ebna e Dardanusit, e themeluesit t\u00eb Troj\u00ebs.<\/p>\n

***
\n| \u2013 \u2013 \u2013 [ nd\u00ebshkimi i hyjnor\u00ebve, nd\u00ebshkimi i “gjenealogjis\u00eb familjare” t\u00eb Tantalit ] – – –
\n(s. guraziu \u2013 ars poetica, 2018)
\nDuke dashur ta sprovonte omni-dijen e per\u00ebndive, st\u00ebrgjyshi i Agamemnonit, Tantali i pati ftuar t\u00eb gjith\u00eb zotat p\u00ebr dark\u00eb. Mir\u00ebpo s\u2019ishte dark\u00eb e zakonshme, ai e vrau dhe ua serviri Pelopsin si ushqim, vet\u00eb djalin e vet. V\u00ebshtir\u00eb t\u2019ua hedh\u00ebsh zotave t\u00eb gjith\u00ebdijsh\u00ebm, zor t\u00eb shtyhet kush me omni-potenc\u00ebn hyjnore. Askush prej zotave t\u00eb ftuar nuk h\u00ebngr\u00ebn, p\u00ebrve\u00e7 per\u00ebndesh\u00ebs Demetra (e ngrata kishte dhimbje, ishte pllakosur nga dhimbja p\u00ebr vajz\u00ebn e vet, p\u00ebr Persefon\u00ebn e rr\u00ebmbyer nga Hadesi \u2013 ashtu e p\u00ebrhumbur nga dhimbja, n\u00ebna Demetra e pati provuar nj\u00eb kafshat\u00eb).<\/p>\n

P\u00ebr k\u00ebt\u00eb \u201cprovokim\u201d me dark\u00ebn e \u00e7uditshme, Zotat qen\u00eb zem\u00ebruar jasht\u00ebzakonisht, pothuaj \u201cunanimisht\u201d e nd\u00ebshkuan Tantalin duke e burgosur n\u00eb Tartaros (diku akoma m\u00eb \u201cthell\u00eb\u201d se Hadesi). Pra Tantali qe d\u00ebnuar p\u00ebrjet\u00ebsisht n\u00eb humner\u00ebn e Tartarosit, n\u00eb burgun e titan\u00ebve\u2026 burg i tmerrsh\u00ebm q\u00eb nga koha e Kronosit (sipas Platonit, Tartarosi ishte vendi ku shpirtrat gjykoheshin pas vdekjes, dhe ku shpirtrat e lig\u00eb e merrnin d\u00ebnimin hyjnor).<\/p>\n

\u201cVuajtja tantaliane\u201d n\u00ebnkuptonte izolimin ekstrem; prore i lidhur, i uritur, i etur, i prangosur n\u00eb uj\u00eb, i zhytur deri n\u00eb fyt e megjithat\u00eb uji i paarritsh\u00ebm, s\u2019mund ta shuante etjen, sipri kok\u00ebs frutat kalavarur por as ato s\u2019do i arrinte dot. Tantali dhe sot e k\u00ebsaj dite \u00ebsht\u00eb duke e vuajtur \u201cd\u00ebnimin\u201d, dhe jo vet\u00ebm ai, q\u00eb nga Tantali, \u201ctrungu\u201d i tij gjenealogjik qe ndeshur tutje vazhdimisht me nd\u00ebshkimin e per\u00ebndive.<\/p>\n

Tantali e kishte nj\u00eb vajz\u00eb t\u00eb vetme, quhej Najoba, edhe ajo do ta p\u00ebsonte. Najoba me arroganc\u00ebn e vet e pati fyer per\u00ebndesh\u00ebn Letona (n\u00ebna e Apollonit\u2026 dhe e motr\u00ebs s\u00eb tij binjake, Artemisa). Fyerja kishte t’b\u00ebnte me faktin se Letona na i kishte vet\u00ebm dy f\u00ebmij\u00eb, nd\u00ebrsa ajo vet\u00eb, Najoba i kishte kat\u00ebrmb\u00ebdhjet\u00eb. P\u00ebr k\u00ebt\u00eb ofendim, Artemisa s\u00eb bashku me t\u00eb v\u00ebllain Apollonin u hakmor\u00ebn duke i vrar\u00eb t\u00eb kat\u00ebrmb\u00ebdhjet\u00eb f\u00ebmij\u00ebt e saj. Artemisa i vrau t\u00eb shtat\u00eb vajzat, Apolloni t\u00eb gjith\u00eb djemt\u00eb e t\u00eb ngrat\u00ebs Najoba.
\n| \u2013 \u2013 \u2013<\/p>\n","protected":false},"excerpt":{"rendered":"

S. Guraziu – Ars Poetica, J 2019 (Koment) (…vet\u00eb jam nj\u00eb aso lexuesi q\u00eb si shtytje e ka “ndjesin\u00eb”, aluzionin, delirin, p\u00ebrjetimin, nj\u00eb lexues totalisht ATEKNIK, kurr\u00eb s’do t’lexoja di\u00e7 sa p\u00ebr t’ia prishur “shijen” leximit (me detaje teknike), pothuaj… 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":[13,10],"tags":[],"class_list":["post-1824","post","type-post","status-publish","format-standard","hentry","category-classic","category-komente"],"_links":{"self":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/posts\/1824","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=1824"}],"version-history":[{"count":0,"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/posts\/1824\/revisions"}],"wp:attachment":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1824"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1824"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1824"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}