Prend BUZHALA:<\/p>\n
ALI KRASNIQI, FISNIKU I K\u00cbNG\u00cbS Q\u00cb JETON N\u00cb TRASH\u00cbGIMI<\/p>\n
(Ese p\u00ebr fisnik\u00ebrin\u00eb e k\u00ebng\u00ebs dhe etik\u00ebn e tradit\u00ebs:<\/p>\n
nga promovimi i sot\u00ebm i vepr\u00ebs dokumentare “Rapsodi Ali Krasniqi –\u00a0 fisniku i k\u00ebng\u00ebs\u201d nga autor\u00ebt Ismet Krasniqi dhe Januz Mazreku. )<\/p>\n
Figura e rapsodit Ali Krasniqi z\u00eb nj\u00eb vend t\u00eb ve\u00e7ant\u00eb n\u00eb hart\u00ebn e rapsodis\u00eb shqiptare jo vet\u00ebm p\u00ebr shkak t\u00eb repertorit t\u00eb pasur, por p\u00ebr m\u00ebnyr\u00ebn se si k\u00ebnga e tij nd\u00ebrtohet si akt kujtese, si d\u00ebshmi historike dhe si etik\u00eb kulturore. P\u00ebrkujtimi i tij dhe p\u00ebrurimi i librit monografik \u201cRapsodi Ali Krasniqi \u2013 fisniku i k\u00ebng\u00ebs\u201d nga autor\u00ebt Ismet Krasniqi dhe Januz Mazreku, n\u00ebn p\u00ebrkujdesjen e Komun\u00ebs s\u00eb Malishev\u00ebs, nuk p\u00ebrb\u00ebn thjesht nj\u00eb akt ceremonial, por nj\u00eb rikthim kritik n\u00eb vlerat e trash\u00ebgimis\u00eb gojore shqiptare. Libri i botuar hedh drit\u00eb mbi k\u00ebt\u00eb dimension t\u00eb shum\u00ebfisht\u00eb t\u00eb rapsodit.<\/p>\n
N\u00eb studimet bashk\u00ebkohore t\u00eb folkloristik\u00ebs dhe etnomuzikologjis\u00eb, rapsodi trajtohet gjithnj\u00eb e m\u00eb shum\u00eb si subjekt aktiv i prodhimit kulturor, gjithnj\u00eb duke e v\u00ebn\u00eb n\u00eb plan t\u00eb par\u00eb at\u00eb si bart\u00ebs t\u00eb tradit\u00ebs. N\u00eb k\u00ebt\u00eb priz\u00ebm teorik, figura e Ali Krasniqit shfaqet si rast paradigmatik i asaj q\u00eb Milman Parry dhe Albert Lord e kan\u00eb konceptuar si bart\u00ebs dhe krijues i tradit\u00ebs, pra interpretues q\u00eb e riform\u00ebson trash\u00ebgimin\u00eb n\u00eb vet\u00eb aktin e k\u00ebndimit.<\/p>\n
P\u00ebrkujtimi i rapsodit Ali Krasniqi dhe p\u00ebrurimi i vepr\u00ebs dokumentare\u00a0 \u201cRapsodi Ali Krasniqi – fisniku i k\u00ebng\u00ebs\u201d q\u00eb e p\u00ebrgatit\u00ebn p\u00ebr shtyp\u00a0 autor\u00ebt Ismet Krasniqi dhe Januz Mazreku, n\u00ebn p\u00ebrkujdesjen e Komun\u00ebs s\u00eb Malishev\u00eb, ishte nj\u00eb manifestim i dinjitetsh\u00ebm: me fjal\u00eb p\u00ebrsh\u00ebndet\u00ebse nga n\u00ebnkryetari i Komun\u00ebs s\u00eb Malishev\u00ebs Vesel Krasniqi, me kumtesa e vler\u00ebsime nga vet\u00eb moderatori Mehdi Krasniqi, Prend Buzhala e Idriz Berisha q\u00eb e lexoi kumtes\u00ebn e Behar Arllatit, me fjal\u00ebt e vet\u00eb autor\u00ebve, si dhe me pika muzikore e recitime. Vepra synon ta vendos\u00eb figur\u00ebn e rapsodit n\u00eb kontekstin historik, estetik dhe antropologjik t\u00eb k\u00ebng\u00ebs popullore.<\/p>\n
Interpretimet e trash\u00ebgimtar\u00ebve t\u00eb k\u00ebng\u00ebs dhe folklorit nga familja Krasniqi funksionuan si d\u00ebshmi e transmetimit t\u00eb brezave t\u00eb tradit\u00ebs rapsodike, nd\u00ebrsa recitimi i nj\u00eb poezie nga mbesa e tij e vog\u00ebl, kushtuar rapsodit Ali Krasniqi, u shnd\u00ebrrua n\u00eb nj\u00eb akt simbolik t\u00eb vazhdim\u00ebsis\u00eb s\u00eb kujtes\u00ebs kulturore.<\/p>\n
Element i ve\u00e7ant\u00eb n\u00eb figur\u00ebn e Ali Krasniqit \u00ebsht\u00eb ajo q\u00eb autor\u00ebt e quajn\u00eb \u201cfisnik\u00ebria e k\u00ebng\u00ebs\u201d. Kjo fisnik\u00ebri q\u00eb v\u00ebrehet te past\u00ebrtia e interpretimit apo n\u00eb besnik\u00ebrin\u00eb ndaj tradit\u00ebs, shfaqe edhe raportin etik t\u00eb rapsodit me fjal\u00ebn, me historin\u00eb dhe me d\u00ebgjuesin. N\u00eb koh\u00ebn ton\u00eb, kur folklori shpesh edhe instrumentalizohet ose komercializohet, modeli i rapsod\u00ebve si Ali Krasniqit q\u00ebndron si kund\u00ebrv\u00ebnie e qart\u00eb ndaj banalizimit t\u00eb trash\u00ebgimis\u00eb.<\/p>\n
Nga k\u00ebndv\u00ebshtrimi folkloristik, repertori i Ali Krasniqit mund t\u00eb lexohet si tekst oral, i hapur dhe dinamik, i cili ekziston p\u00ebrmes variantesh interpretuese, (dijetari Alan Dundes, thekson se folklori nuk \u00ebsht\u00eb mbetje statike e s\u00eb kaluar\u00ebs, por proces i gjall\u00eb komunikimi kulturor). N\u00eb k\u00ebt\u00eb kuptim, Ali Krasniqi si transmetues i tekstit folklorik, \u00ebsht\u00eb edhe p\u00ebrpunues i tij, i cili p\u00ebrmes intonacionit, ritmit dhe theksimit semantik i jepte k\u00ebng\u00ebs jet\u00eb t\u00eb re.<\/p>\n
N\u00eb planin etnomuzikologjik, interpretimi i Ali Krasniqit d\u00ebshmonte nj\u00eb ekuilib\u00ebr t\u00eb rrall\u00eb nd\u00ebrmjet struktur\u00ebs melodike tradicionale dhe individualitetit interpretues. Sipas Timothy Rice, muzika tradicionale \u00ebsht\u00eb rezultat i nd\u00ebrveprimit midis historis\u00eb, shoq\u00ebris\u00eb dhe individit. Pik\u00ebrisht n\u00eb k\u00ebt\u00eb nd\u00ebrthurje mund t\u00eb kuptohet profili artistik i rapsodit Ali Krasniqi: besnik ndaj modeleve modale dhe ritmike t\u00eb rapsodis\u00eb shqiptare, por nj\u00ebkoh\u00ebsisht i dalluesh\u00ebm p\u00ebr timbrin, frazimin dhe etik\u00ebn interpretatuese.<\/p>\n
Vepra dokumentare e autor\u00ebve Krasniqi dhe Mazreku, , nd\u00ebrton portretin e rapsodit si figur\u00eb kulturore e foklorike me integritet estetik dhe moral. Recensioni i Prof. Dr. Behar Arllatit e vendos librin n\u00eb korniz\u00ebn e studimeve mbi trash\u00ebgimin\u00eb gojore, duke theksuar r\u00ebnd\u00ebsin\u00eb e dokumentimit shkencor t\u00eb rapsod\u00ebve si arkiv t\u00eb gjall\u00eb t\u00eb kujtes\u00ebs historike dhe shpirt\u00ebrore.<\/p>\n
Koncepti i \u201cfisnik\u00ebris\u00eb s\u00eb k\u00ebng\u00ebs\u201d, q\u00eb p\u00ebrshkon gjith\u00eb vepr\u00ebn, lexohet edhe p\u00ebrmes teoris\u00eb s\u00eb moderne t\u00eb dijeve, mbi kapitalin simbolik. Rapsodi Ali Krasniqi e nd\u00ebrtonte autoritetin e tij rapsodik e kulturor p\u00ebrmes besnik\u00ebris\u00eb ndaj normave etike t\u00eb tradit\u00ebs dhe respektit ndaj funksionit shoq\u00ebror t\u00eb k\u00ebng\u00ebs. N\u00eb k\u00ebt\u00eb aspekt, ai p\u00ebrfaq\u00ebson nj\u00eb model rezistence kulturore ndaj banalizimit t\u00eb trash\u00ebgimis\u00eb.<\/p>\n
Dimensioni i vazhdim\u00ebsis\u00eb s\u00eb brerzave, i d\u00ebshmuar nga interpretimet e trash\u00ebgimtar\u00ebve familjar\u00eb dhe recitimi simbolik i mbes\u00ebs s\u00eb vog\u00ebl, e p\u00ebrforcon at\u00eb q\u00eb Jan Assmann e quan kujtes\u00eb kulturore, nj\u00eb proces i nd\u00ebrgjegjsh\u00ebm i transmetimit t\u00eb vlerave identitare. Ky \u00e7ast u shnd\u00ebrrua n\u00eb metafor\u00eb t\u00eb mbijetes\u00ebs s\u00eb rapsodis\u00eb n\u00eb koh\u00eb.<\/p>\n
Prania e rapsod\u00ebve, studiuesve dhe krijuesve letrar\u00eb nga hap\u00ebsira t\u00eb ndryshme shqiptare t\u00eb Kosov\u00ebs, nga Tirana e Tropoja, e shnd\u00ebrroi k\u00ebt\u00eb aktivitet p\u00ebrkujtimor pothuajse ngjash\u00ebm me forumet kulturore mbar\u00ebkomb\u00ebtare, ku figura e Ali Krasniqit u rikontekstualizua si pjes\u00eb e nj\u00eb trash\u00ebgimie t\u00eb p\u00ebrbashk\u00ebt. N\u00eb k\u00ebt\u00eb kuptim, rapsodi Ali Krasniqi mbetet jo vet\u00ebm figur\u00eb e kujtes\u00ebs nacionale, si dhe nj\u00eb referenc\u00eb e r\u00ebnd\u00ebsishme p\u00ebr studimin e rapsodis\u00eb shqiptare n\u00eb t\u00ebr\u00ebsi.<\/p>\n
(22 dhjetor 2025)<\/p>\n","protected":false},"excerpt":{"rendered":"
Prend BUZHALA: ALI KRASNIQI, FISNIKU I K\u00cbNG\u00cbS Q\u00cb JETON N\u00cb TRASH\u00cbGIMI (Ese p\u00ebr fisnik\u00ebrin\u00eb e k\u00ebng\u00ebs dhe etik\u00ebn e tradit\u00ebs: nga promovimi i sot\u00ebm i vepr\u00ebs dokumentare “Rapsodi Ali Krasniqi –\u00a0 fisniku i k\u00ebng\u00ebs\u201d nga autor\u00ebt Ismet Krasniqi dhe Januz Mazreku. ) Figura e rapsodit Ali Krasniqi z\u00eb nj\u00eb vend t\u00eb ve\u00e7ant\u00eb n\u00eb hart\u00ebn e […]<\/p>\n","protected":false},"author":3,"featured_media":3811,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6],"tags":[],"class_list":["post-3810","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-botime-te-reja"],"_links":{"self":[{"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/posts\/3810","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/comments?post=3810"}],"version-history":[{"count":1,"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/posts\/3810\/revisions"}],"predecessor-version":[{"id":3812,"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/posts\/3810\/revisions\/3812"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/media\/3811"}],"wp:attachment":[{"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/media?parent=3810"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/categories?post=3810"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/tags?post=3810"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}