P\u00ebr k\u00eb bien k\u00ebmbanat” nuk \u00ebsht\u00eb m\u00eb thjesht nj\u00eb lib\u00ebr historie, por \u00ebsht\u00eb kthyer n\u00eb nj\u00eb pasqyr\u00eb t\u00eb emergjencave tona globale.
\nN\u00eb epok\u00ebn ton\u00eb, asgj\u00eb nuk ndodh “diku larg”. Hemingway dhe John Donne na kujtojn\u00eb se kur “bie nj\u00eb k\u00ebmban\u00eb” p\u00ebr nj\u00eb kriz\u00eb n\u00eb nj\u00eb an\u00eb t\u00eb bot\u00ebs, ajo po bie p\u00ebr t\u00eb gjith\u00eb ne. Indiferenca sot nuk \u00ebsht\u00eb m\u00eb opsion, por nj\u00eb rrezik ekzistencial.
\nAshtu si Robert Jordan kuptoi se fati i tij ishte i lidhur me at\u00eb t\u00eb fshatar\u00ebve spanjoll\u00eb, sot ne kuptojm\u00eb se asnj\u00eb komb nuk \u00ebsht\u00eb “ishull”. Emergjencat moderne (si ato mjedisore) k\u00ebrkojn\u00eb q\u00eb ne ta d\u00ebgjojm\u00eb k\u00ebmban\u00ebn si nj\u00eb alarm kolektiv.
\nN\u00eb mes t\u00eb nj\u00eb emergjence, njeriu shpesh ndihet i pafuqish\u00ebm. Hemingway na thot\u00eb se edhe n\u00ebse “ura” q\u00eb duhet t\u00eb hedhim n\u00eb er\u00eb \u00ebsht\u00eb e vog\u00ebl, akti i t\u00eb b\u00ebrit t\u00eb detyr\u00ebs me dinjitet \u00ebsht\u00eb ajo q\u00eb na mban njer\u00ebzor\u00eb.
\nSot k\u00ebmbanat nuk bien vet\u00ebm p\u00ebr vdekjen, por bien p\u00ebr t\u00eb na zgjuar. Ato jan\u00eb metafora e nd\u00ebrgjegjes globale q\u00eb na thot\u00eb se dhimbja e tjetrit \u00ebsht\u00eb, her\u00ebt a von\u00eb, edhe dhimbja jon\u00eb.
\nKy lib\u00ebr na kujton se n\u00eb dit\u00ebt e sotme emergjente, pyetja nuk \u00ebsht\u00eb “\u00e7far\u00eb po ndodh me ata?”, por “\u00e7far\u00eb po b\u00ebjm\u00eb ne?”, sepse fati \u00ebsht\u00eb i p\u00ebrbashk\u00ebt.
\nN\u00ebse e zhveshim romanin nga uniformat e luft\u00ebs, ajo q\u00eb mbetet \u00ebsht\u00eb \u201cReligjioni i Solidaritetit\u201d. Hemingway na tregon se n\u00eb koh\u00eb emergjencash, solidariteti nuk \u00ebsht\u00eb nj\u00eb zgjedhje morale e bukur, por \u00ebsht\u00eb ligji i vet\u00ebm i mbijetes\u00ebs shpirt\u00ebrore.
\nP\u00ebr ta \u00e7uar k\u00ebt\u00eb ide “edhe m\u00eb shum\u00eb” n\u00eb kontekstin e solidaritetit, mund ta shohim p\u00ebrmes k\u00ebtyre shtyllave:
\nHemingway p\u00ebrdor metafor\u00ebn e trupit: n\u00ebse t\u00eb dhembet gishti, vuan gjith\u00eb trupi. Te “P\u00ebr k\u00eb bien k\u00ebmbanat”, Robert Jordan nuk \u00ebsht\u00eb spanjoll, ai nuk ka asnj\u00eb lidhje gjaku me at\u00eb tok\u00eb, por ai vdes p\u00ebr t\u00eb. Ky \u00ebsht\u00eb Solidariteti Transcendent \u2013 ideja se liria e tjetrit \u00ebsht\u00eb kushti i liris\u00eb sate. N\u00eb dit\u00ebt e sotme, ky aluzion godet fort: nuk mund t\u00eb jemi t\u00eb sh\u00ebndetsh\u00ebm n\u00eb nj\u00eb bot\u00eb t\u00eb s\u00ebmur\u00eb, as t\u00eb pasur n\u00eb nj\u00eb bot\u00eb t\u00eb uritur.
\nSolidariteti mes Robertit dhe Maris\u00eb nuk \u00ebsht\u00eb thjesht dashuri; \u00ebsht\u00eb solidaritet mes dy traumave. Ai vjen nga nj\u00eb bot\u00eb cinike, ajo nga nj\u00eb ferr dhune. Bashkimi i tyre \u00ebsht\u00eb nj\u00eb akt solidariteti njer\u00ebzor kund\u00ebr shkat\u00ebrrimit. Ata i japin nj\u00ebri-tjetrit “cop\u00ebza shpirti” p\u00ebr t’u plot\u00ebsuar. Ky lloj solidariteti na kujton se n\u00eb emergjenca, ne nuk kemi nevoj\u00eb vet\u00ebm p\u00ebr ndihm\u00eb materiale, por p\u00ebr “njohjen” e dhimbjes s\u00eb tjetrit si ton\u00ebn.<\/p>\n
Kur nj\u00eb pjes\u00ebtar i grupit vdes (si rasti i Sordos n\u00eb kod\u00ebr), Hemingway e p\u00ebrshkruan si nj\u00eb vrim\u00eb q\u00eb hapet n\u00eb universin e t\u00eb gjith\u00ebve. Ky \u00ebsht\u00eb solidariteti i humbjes. Ai na m\u00ebson se \u00e7do her\u00eb q\u00eb ne lejojm\u00eb q\u00eb nj\u00eb tragjedi t\u00eb ndodh\u00eb “diku tjet\u00ebr” pa reaguar, ne po pranojm\u00eb q\u00eb nj\u00eb pjes\u00eb e jona t\u00eb vdes\u00eb. K\u00ebmbana bie sepse ne jemi t\u00eb gjith\u00eb t\u00eb lidhur me t\u00eb nj\u00ebjtin litar; kur litari pritet te nj\u00ebri, l\u00ebkundemi t\u00eb gjith\u00eb.
\nN\u00eb koh\u00eb krizash, rreziku m\u00eb i madh \u00ebsht\u00eb dor\u00ebzimi (nihilizmi) \u2013 mendimi se “asgj\u00eb nuk ka r\u00ebnd\u00ebsi”. Solidariteti te Hemingway \u00ebsht\u00eb rebelimi suprem ndaj k\u00ebsaj ndjenje. Duke luftuar p\u00ebr nj\u00eb kauz\u00eb q\u00eb nuk \u00ebsht\u00eb “e jotja” drejtp\u00ebrdrejt, ti i jep kuptim jet\u00ebs sate.
\nSolidariteti \u00ebsht\u00eb “vaksina” kund\u00ebr d\u00ebshp\u00ebrimit. Kur ndihmojm\u00eb tjetrin, n\u00eb fakt po shp\u00ebtojm\u00eb veten nga pakuptim\u00ebsia.
\nN\u00eb shpell\u00ebn e gueril\u00ebve, ndarja e ushqimit \u00ebsht\u00eb akti m\u00eb i lart\u00eb i solidaritetit. Nuk ka “un\u00eb”, ka vet\u00ebm “ne”. Hemingway insiston se n\u00eb momente emergjence, egoizmi \u00ebsht\u00eb vdekje. Vet\u00ebm duke u b\u00ebr\u00eb pjes\u00eb e kolektivit, individi fiton pavdek\u00ebsin\u00eb. Robert Jordan vdes i vet\u00ebm fizikishit, por ai vdes “i rrethuar” nga shpirtrat e t\u00eb gjith\u00eb atyre q\u00eb la pas, sepse ai u b\u00eb pjes\u00eb e tyre.
\nN\u00eb fund t\u00eb fundit, ky mit na thot\u00eb: K\u00ebmbana nuk bie p\u00ebr t\u00eb na treguar se dikush vdiq, por p\u00ebr t\u00eb na kujtuar se ne jemi ende gjall\u00eb dhe kemi p\u00ebrgjegj\u00ebsi p\u00ebr nj\u00ebri-tjetrin.
\nA mendoni se n\u00eb emergjencat e sotme (si ato mjedisore apo sociale), ne po arrijm\u00eb t\u00eb krijojm\u00eb k\u00ebt\u00eb lloj solidariteti pa kufij, apo jemi ende t\u00eb izoluar n\u00eb “ishujt” tan\u00eb?
\nKur John Donne (dhe m\u00eb pas Hemingway) thot\u00eb se \u00e7do vdekje m\u00eb pak\u00ebson “sepse un\u00eb jam i p\u00ebrfshir\u00eb n\u00eb njer\u00ebzimin”, ai krijon aluzionin e Njer\u00ebzimit si nj\u00eb Organiz\u00ebm i Vet\u00ebm.
\n Ky aluzion shpjegon pse ne ndjejm\u00eb ankth kur shohim nj\u00eb tragjedi n\u00eb ekran, mij\u00ebra kilometra larg. Nuk \u00ebsht\u00eb thjesht empati, \u00ebsht\u00eb instinkti i qeliz\u00ebs q\u00eb e di se kur nj\u00eb pjes\u00eb e organizmit preket, i gjith\u00eb sistemi \u00ebsht\u00eb n\u00eb rrezik. Emergenca e sotme \u00ebsht\u00eb pik\u00ebrisht ky aluzion: Ne jemi “t\u00eb d\u00ebnuar” t\u00eb jemi t\u00eb lidhur.
\nAluzioni i “K\u00ebmban\u00ebs s\u00eb Heshtur” (The Silent Toll)
\nHemingway luan me iden\u00eb se k\u00ebmbanat m\u00eb t\u00eb forta jan\u00eb ato q\u00eb nuk d\u00ebgjohen me vesh\u00eb, por ndjehen si nj\u00eb r\u00ebndes\u00eb n\u00eb gjoks. N\u00eb kulmin e emergjencave (si lufta apo krizat moderne), k\u00ebmbanat bien p\u00ebrmes heshtjes s\u00eb atyre q\u00eb nuk mund t\u00eb flasin m\u00eb. Aluzioni k\u00ebtu \u00ebsht\u00eb se p\u00ebrgjegj\u00ebsia jon\u00eb rritet kur z\u00ebri i tjetrit shuhet. Sa m\u00eb shum\u00eb heshtje mbillet (p\u00ebrmes padrejt\u00ebsis\u00eb), aq m\u00eb fort “bie” k\u00ebmbana e alarmit brenda nesh.
\n“Ura” si Aluzion i Transitit midis Epokave
\nUra q\u00eb Robert Jordan duhet t\u00eb shkat\u00ebrroj\u00eb \u00ebsht\u00eb aluzioni i sakrific\u00ebs s\u00eb t\u00eb tashmes p\u00ebr t\u00eb ardhmen.
\nAi shkat\u00ebrron di\u00e7ka q\u00eb ka vler\u00eb (ur\u00ebn) p\u00ebr t\u00eb shp\u00ebtuar di\u00e7ka q\u00eb ka m\u00eb shum\u00eb vler\u00eb (lirin\u00eb). Ky \u00ebsht\u00eb aluzioni i “Emergjenc\u00ebs s\u00eb Vlerave”: Ndonj\u00ebher\u00eb duhet t\u00eb sakrifikojm\u00eb rehatin\u00eb ton\u00eb, “urat” tona t\u00eb siguris\u00eb, q\u00eb t\u00eb tjer\u00ebt t\u00eb mund t\u00eb kalojn\u00eb n\u00eb nj\u00eb koh\u00eb m\u00eb t\u00eb mir\u00eb.
\n Aluzioni i “Vetmis\u00eb q\u00eb nuk Ekziston”
\nKy \u00ebsht\u00eb paradoksi m\u00eb i madh i librit. Robert Jordan vdes i vet\u00ebm fizikishit, i mb\u00ebshtetur pas nj\u00eb pish\u00eb, por aluzioni i Hemingway-t na thot\u00eb se ai kurr\u00eb nuk ka qen\u00eb m\u00eb pak i vetmuar se n\u00eb at\u00eb \u00e7ast.
\nN\u00eb momentin e sakrific\u00ebs, ai \u00ebsht\u00eb i lidhur me Marian, me grupin, me tok\u00ebn spanjolle dhe me t\u00eb gjith\u00eb njer\u00ebzit q\u00eb kan\u00eb luftuar ndonj\u00ebher\u00eb p\u00ebr dinjitet.
\n Ky aluzion na thot\u00eb se n\u00eb mes t\u00eb krizave, kur ndihemi t\u00eb izoluar, ne jemi n\u00eb fakt pjes\u00eb e nj\u00eb zinxhiri t\u00eb p\u00ebrjetsh\u00ebm. Veprimi i vog\u00ebl i nj\u00eb individi (solidariteti) rezonon n\u00eb t\u00eb gjith\u00eb gjat\u00ebsin\u00eb e zinxhirit.
\nAluzioni final \u00ebsht\u00eb ky: K\u00ebmbana nuk \u00ebsht\u00eb nj\u00eb paralajm\u00ebrim, por nj\u00eb bashkim. Ajo na thot\u00eb se kufijt\u00eb mes njer\u00ebzve, shteteve dhe koh\u00ebrave jan\u00eb artificial\u00eb. N\u00eb thelb, ka vet\u00ebm nj\u00eb frym\u00ebmarrje kolektive. Kur ajo v\u00ebshtir\u00ebsohet p\u00ebr dik\u00eb, v\u00ebshtir\u00ebsohet p\u00ebr t\u00eb gjith\u00eb.
\nKy mit i p\u00ebrjetsh\u00ebm na l\u00eb me pyetjen: Kur k\u00ebmbanat bien sot p\u00ebr emergjencat tona, a do t\u00eb kemi guximin e Robert Jordanit p\u00ebr t’i par\u00eb ato si thirrje p\u00ebr t’u b\u00ebr\u00eb NJ\u00cb, apo do t\u00eb vazhdojm\u00eb t\u00eb presim q\u00eb ato t\u00eb bien “p\u00ebr dik\u00eb tjet\u00ebr”?<\/p>\n
N\u00eb fillim, toka \u00ebsht\u00eb thjesht nj\u00eb vend p\u00ebr t\u2019u fshehur; n\u00eb fund, toka \u00ebsht\u00eb trupi i tij. Kur ai ndjen rrahjet e zemr\u00ebs s\u00eb tij pas drunjve, Hemingway na thot\u00eb se individi nuk vdes, ai vet\u00ebm rishp\u00ebrndahet n\u00eb natyr\u00eb. Kjo \u00ebsht\u00eb metafora e “Vdekjes q\u00eb nuk \u00ebsht\u00eb fund”, por nj\u00eb integrim n\u00eb makrosistemin e jet\u00ebs<\/p>\n","protected":false},"excerpt":{"rendered":"
P\u00ebr k\u00eb bien k\u00ebmbanat” nuk \u00ebsht\u00eb m\u00eb thjesht nj\u00eb lib\u00ebr historie, por \u00ebsht\u00eb kthyer n\u00eb…<\/p>\n","protected":false},"author":1,"featured_media":3205,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[],"class_list":["post-4179","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kulture"],"_links":{"self":[{"href":"https:\/\/faktiditor.ch\/index.php?rest_route=\/wp\/v2\/posts\/4179","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/faktiditor.ch\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/faktiditor.ch\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/faktiditor.ch\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/faktiditor.ch\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=4179"}],"version-history":[{"count":1,"href":"https:\/\/faktiditor.ch\/index.php?rest_route=\/wp\/v2\/posts\/4179\/revisions"}],"predecessor-version":[{"id":4182,"href":"https:\/\/faktiditor.ch\/index.php?rest_route=\/wp\/v2\/posts\/4179\/revisions\/4182"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/faktiditor.ch\/index.php?rest_route=\/wp\/v2\/media\/3205"}],"wp:attachment":[{"href":"https:\/\/faktiditor.ch\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4179"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/faktiditor.ch\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4179"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/faktiditor.ch\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4179"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}