![](\"https:\/\/prizrenpost.com\/tr\/wp-content\/uploads\/2026\/08\/Ardian-Vehbiu.webp\")
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N\u00eb ligj\u00ebrat\u00ebn e tij n\u00eb Seminarin p\u00ebr Gjuh\u00ebn, Let\u00ebrsin\u00eb dhe Kultur\u00ebn Shqiptare n\u00eb Prishtin\u00eb t\u00eb m\u00ebrkur\u00ebn, studiuesi Ardian Vehbiu ka th\u00ebn\u00eb prer\u00eb se \u00ebsht\u00eb kund\u00ebr pastrimit t\u00eb turqizmave q\u00eb kan\u00eb z\u00ebn\u00eb vend n\u00eb ligj\u00ebrimin bisedor n\u00eb shqip pasi jan\u00eb nj\u00eb pasuri.<\/p>\n
Dhe, si\u00e7 b\u00ebn ai, k\u00ebt\u00eb konstatim e ka dh\u00ebn\u00eb pas nj\u00eb shpjegimi t\u00eb gjat\u00eb e t\u00eb argumentuar.\u00a0\u201cIdeja ime \u00ebsht\u00eb se turqizmat q\u00eb kan\u00eb shp\u00ebtuar sot, kan\u00eb z\u00ebn\u00eb vend n\u00eb ligj\u00ebrimin bisedor, jan\u00eb nj\u00eb pasuri n\u00eb at\u00eb ligj\u00ebrim. Plot\u00ebsojn\u00eb disa nevoja q\u00eb nuk i plot\u00ebson asnj\u00eb grup tjet\u00ebr fjal\u00ebsh dhe duhet trajtuar si pasuri, jo si e keqe, jo si s\u00ebmundje, e jo si pisll\u00ebk\u201d.<\/p>\n
N\u00eb Prishtin\u00eb Vehbiu ka gjetur p\u00ebrkrahje edhe nga njer\u00ebz, dijen e t\u00eb cil\u00ebve ua njohin edhe institucione shkencore k\u00ebtej e matan\u00eb Atlantikut Studiuesi i gjuh\u00ebs, shkrimtari, p\u00ebrkthyesi e eseisti Ardian Vehbiu njihet p\u00ebr pik\u00ebpamje m\u00eb t\u00eb ve\u00e7anta dhe m\u00eb liberale ndaj gjuh\u00ebs n\u00eb raport me gjuh\u00ebtar\u00ebt e Shqip\u00ebris\u00eb q\u00eb \u201cmbajn\u00eb\u201d bajrakun e shqipes, ruajtjes s\u00eb saj, pastrimit, pasurimit e q\u00eb normimin e kan\u00eb t\u00eb shenjt\u00eb.<\/p>\n
Normale, ai grup k\u00ebt\u00eb e b\u00ebn m\u00eb s\u00eb paku p\u00ebr arsye shkencore. Por kryek\u00ebput p\u00ebr arsye ideologjike. Ose si\u00e7 thot\u00eb Vehbiu, kur flitet p\u00ebr pastrimin, b\u00ebhet nga gjuh\u00ebtar\u00eb q\u00eb s\u2019kan\u00eb \u00e7far\u00eb tregojn\u00eb por p\u00ebr t\u00eb rikonfirmuar vetveten.<\/p>\n
N\u00eb ligj\u00ebrat\u00ebn e tij dje ai ka th\u00ebn\u00eb prer\u00eb se \u00ebsht\u00eb kund\u00ebr pastrimit t\u00eb turqizmave q\u00eb kan\u00eb z\u00ebn\u00eb vend n\u00eb ligj\u00ebrimin bisedor pasi jan\u00eb nj\u00eb pasuri. Dhe, si\u00e7 b\u00ebn ai, k\u00ebt\u00eb konstatim e ka dh\u00ebn\u00eb pas nj\u00eb shpjegimi t\u00eb gjat\u00eb e t\u00eb argumentuar. E jo sikurse ata q\u00eb jan\u00eb ortodoks\u00eb t\u00eb normimit e pastrimit q\u00eb zakonisht thirren n\u00eb em\u00ebr t\u00eb shqiptaris\u00eb. N\u00eb Prishtin\u00eb Vehbiu ka gjetur p\u00ebrkrahje edhe nga njer\u00ebz, dijen e t\u00eb cil\u00ebve ua njohin edhe institucione shkencore k\u00ebtej e matan\u00eb Atlantikut.<\/p>\n
Ligj\u00ebrat\u00ebn e titulluar \u201cRreth statusit t\u00eb turqizmave n\u00eb shqipen e sotme\u201d, Vehbiu i cili tash e tri dekada jeton n\u00eb New York e ka nisur duke treguar se i ka interesuar ve\u00e7an\u00ebrisht m\u00ebnyra se si jan\u00eb integruar turqizmat n\u00eb shqipe, m\u00eb pas transformimi q\u00eb kan\u00eb p\u00ebsuar brenda shqipes, trajtimi q\u00eb u \u00ebsht\u00eb b\u00ebr\u00eb nga ideologji t\u00eb ndryshme dhe fati q\u00eb kan\u00eb sot si nj\u00eb familje q\u00eb ka mbetur pezull.<\/p>\n
Sipas tij, se \u00e7far\u00eb jan\u00eb turqizmat nuk \u00ebsht\u00eb e qart\u00eb. Ka th\u00ebn\u00eb se ideologjia e b\u00ebn shum\u00eb t\u00eb qart\u00eb por n\u00eb gjuh\u00ebsi nuk \u00ebsht\u00eb e qart\u00eb.\u00a0\u201cN\u00eb gjuh\u00ebsin\u00eb konvencionale i trajtojm\u00eb si huazime t\u00eb shqipes nga turqishtja. Nuk jan\u00eb nga turqishtja por nga turqishtja osmane. Raportet e shqipes me turqishten e sotme jan\u00eb fiktive kurse ato me turqishten osmane qen\u00eb reale. \u00c7far\u00eb i b\u00ebn k\u00ebto fjal\u00eb bashk\u00ebsi? Origjina e p\u00ebrbashk\u00ebt? Por gjejm\u00eb se nuk kan\u00eb origjin\u00eb t\u00eb p\u00ebrbashk\u00ebt pasi brenda Perandoris\u00eb p\u00ebrdoreshin shum\u00eb gjuh\u00eb. Ne i fusim n\u00eb nj\u00eb grup pasi e kemi m\u00eb t\u00eb leht\u00eb\u201d, ka th\u00ebn\u00eb ai. Pas k\u00ebsaj ka dal\u00eb te koncepti i huazimit q\u00eb e ka p\u00ebrshkruar si problem q\u00eb nuk lidhte vet\u00ebm me turqizmat. Sipas tij, vet\u00eb termi huazim vendos nj\u00eb struktur\u00eb pasi n\u00ebnkupton marrjen e nj\u00eb fjale hua. Dhe, huaja, sipas tij s\u2019\u00ebsht\u00eb e jotja.<\/p>\n
\u201cPor duhet edhe ta kthesh. Dhe, kjo nuk \u00ebsht\u00eb e v\u00ebrtet\u00eb. Jan\u00eb kuptime parazitare q\u00eb i sjell fjala huazim\u201d, ka th\u00ebn\u00eb ai. Sqarimet i ka vazhduar duke th\u00ebn\u00eb se huazimi ka qen\u00eb koncept i gjuh\u00ebsis\u00eb romantike t\u00eb shekullit 19 por ai nuk beson q\u00eb nuk \u00ebsht\u00eb shkencore t\u00eb vazhdohet p\u00ebrdorimi i k\u00ebsaj fjale, pasi fjal\u00ebt q\u00eb mb\u00ebshtillen me k\u00ebt\u00eb koncept s\u2019jan\u00eb huazime.<\/p>\n
\u201cUn\u00eb do ta p\u00ebrdor k\u00ebt\u00eb fjal\u00eb pasi s\u2019kemi tjet\u00ebr. Do t\u00eb preferoja q\u00eb t\u2019i shohim m\u00eb shum\u00eb si replikim ose si kopjime fjal\u00ebsh. Shqipja dhe turqishtja osmane kan\u00eb qen\u00eb n\u00eb kontakt dhe fjala \u00ebsht\u00eb replikuar, nuk \u00ebsht\u00eb huazim. Huazim \u00ebsht\u00eb nj\u00eb koncept i ekonomis\u00eb politike q\u00eb hyn n\u00eb shqip si metafor\u00eb dhe nuk ndihmon p\u00ebr ta kuptuar fenomenin. P\u00ebrkundrazi pengon\u201d, ka th\u00ebn\u00eb ai.<\/p>\n
N\u00eb k\u00ebt\u00eb rast ka shkuar m\u00eb tej n\u00eb zb\u00ebrthim t\u00eb argumentit. Sipas tij, kur p\u00ebr nj\u00eb fjal\u00eb thuhet se \u00ebsht\u00eb huazim, at\u00ebher\u00eb del se s\u2019\u00ebsht\u00eb e shqipes. Ka th\u00ebn\u00eb se kjo logjik\u00eb m\u00eb pas \u00e7on te ajo se \u2013 fjala \u2013 \u00ebsht\u00eb e huaja dhe s\u2019u p\u00ebrket shqiptar\u00ebve e as shqipes dhe p\u00ebrfundimi \u00ebsht\u00eb se duhet pastruar.<\/p>\n
\u201cSi pa e kuptuar kalon nga analiza leksikore serioze shkencore n\u00eb ideologji. Pastaj vet\u00eb fjala pastrim si metafor\u00eb sjell nj\u00eb kuptim tjet\u00ebr m\u00eb vete, at\u00eb se k\u00ebto fjal\u00eb jan\u00eb t\u00eb pista. Pastaj kjo gj\u00eb i orienton njer\u00ebzit t\u00eb marrin vendime gjuh\u00ebsore t\u00eb \u00e7uditshme si\u00e7 \u00ebsht\u00eb ai q\u00eb i thon\u00eb pastrimi dhe pasurimi i gjuh\u00ebs shqipe\u201d, ka th\u00ebn\u00eb Vehbiu q\u00eb pos shum\u00eb artikujve studimor\u00eb mbi gjuh\u00ebn ka t\u00eb botuar edhe librat \u201cFraktalet e shqipes: Rr\u00ebgjimi i gjeometrive t\u00eb standardit\u201d, \u201cShqipja totalitare: Tipare t\u00eb ligj\u00ebrimit publik n\u00eb Shqip\u00ebrin\u00eb e viteve 1945\u20131990\u201d, \u201cKund\u00ebr purizmit\u201d, \u201cFjal\u00eb p\u00ebr fjal\u00eb: Eksplorime n\u00eb hap\u00ebsirat e shqipes\u201d dhe \u201cGjuha e thyer, gjuha q\u00eb thyen: Sh\u00ebnime p\u00ebr lirin\u00eb dhe vargonjt\u00eb e fjal\u00ebs publike n\u00eb Shqip\u00ebrin\u00eb totalitare\u201d.<\/p>\n
Ka vazhduar duke th\u00ebn\u00eb se sa her\u00eb ka d\u00ebgjuar p\u00ebr pastrimin dhe pasurimin e shqipes i \u00ebsht\u00eb dukur kontradiktore pasi pastrimi \u00ebsht\u00eb varf\u00ebrim.\u00a0\u201cEdhe sikur ato fjal\u00eb t\u2019i z\u00ebvend\u00ebsosh me t\u00eb reja prap\u00eb kthehesh n\u00eb pik\u00ebn zero. Nuk ke pasuruar gj\u00eb. N\u00eb rastin e turqizmave hiqen fjal\u00eb t\u00eb rr\u00ebnjosura n\u00eb gjuh\u00eb p\u00ebr mir\u00eb apo p\u00ebr keq dhe z\u00ebvend\u00ebsohen ndonj\u00ebher\u00eb me neologjizma q\u00eb jan\u00eb nj\u00eb s\u00ebmundje m\u00eb e r\u00ebnd\u00eb p\u00ebr gjuh\u00ebn sesa po them fjal\u00ebt e huaja\u201d, ka th\u00ebn\u00eb ai.<\/p>\n
Sipas tij, me interes p\u00ebr studimin e turqizmave do t\u00eb ishin edhe t\u00eb ashtuquajturat turqizma semantike. Ka p\u00ebrmendur se \u00c7abej p\u00ebr shembull fjal\u00ebn \u201cpik\u00eb\u201d p\u00ebr damllan\u00eb ose sulmin n\u00eb tru, e ka paraqitur si huazim semantik nga turqishtja. N\u00eb k\u00ebt\u00eb rast ka p\u00ebrmendur edhe fjal\u00ebn \u201cbrez\u201d n\u00eb kuptimin e gjenerat\u00ebs. Sipas tij, ka edhe shum\u00eb t\u00eb tjera po q\u00eb nuk i ka studiuar njeri edhe pse jan\u00eb n\u00eb struktur\u00ebn e leksikut dhe struktur\u00ebn semantike t\u00eb shqipes.<\/p>\n
Vehbiu ka sqaruar se n\u00eb gjuh\u00ebsin\u00eb e shekullit 19 nj\u00eb fjal\u00eb konsiderohej si e shpjeguar kur i ishte sqaruar historia e saj. Dhe kjo ishte metoda, sipas tij, jo vet\u00ebm n\u00eb gjuh\u00ebsi por edhe n\u00eb shum\u00eb fusha t\u00eb tjera. Sipas tij, sot kjo \u00ebsht\u00eb kap\u00ebrcyer pasi \u00ebsht\u00eb plot\u00ebsuar nga disa metoda t\u00eb tjera m\u00eb t\u00eb gjera q\u00eb v\u00ebn\u00eb n\u00eb pik\u00ebpyetje edhe at\u00eb dominimin e gjuh\u00ebsis\u00eb historike i cili, sipas tij, n\u00eb albanologji mbetet ende i pakontestuar.<\/p>\n
\u201cDo t\u00eb thot\u00eb ne jo vet\u00ebm i kushtojm\u00eb r\u00ebnd\u00ebsi historis\u00eb s\u00eb fjal\u00ebve por edhe i marrim fjal\u00ebt n\u00eb pyetje p\u00ebr historin\u00eb e tyre. Dhe k\u00ebt\u00eb ua kemi m\u00ebsuar edhe p\u00ebrdoruesve t\u00eb gjuh\u00ebs q\u00eb nuk jan\u00eb specialist\u00eb. Sepse sot \u00ebsht\u00eb normale q\u00eb dikush t\u00eb t\u00eb ndaloj\u00eb dhe t\u00eb t\u00eb thot\u00eb: ore prej nga vjen kjo fjal\u00eb. K\u00ebt\u00eb nuk e d\u00ebgjon n\u00eb Itali, Franc\u00eb apo vendet anglishtfol\u00ebse\u201d, ka th\u00ebn\u00eb ai.<\/p>\n
Sipas Vehbiut, b\u00ebhet fjal\u00eb p\u00ebr nj\u00eb obsesion ekuivalent me pyetjen q\u00eb dikur u b\u00ebhej njer\u00ebzve p\u00ebr t\u2019i identifikuar duke u th\u00ebn\u00eb: I kujt je?. Kjo ishte m\u00ebnyra p\u00ebr ta identifikuar tjetrin. N\u00eb k\u00ebt\u00eb rast ka konstatuar se nj\u00eb zakon popullor folklorik \u00ebsht\u00eb p\u00ebrgjith\u00ebsuar duke iu qasur edhe fjal\u00ebve e duke i pyetur p\u00ebr origjin\u00ebn.<\/p>\n
\u201cIdeja e z\u00ebvend\u00ebsimit t\u00eb turqizmave destabilizon leksikun. K\u00ebshtu njer\u00ebzit, sidomos profesionist\u00ebt q\u00eb e shkruajn\u00eb gjuh\u00ebn m\u00ebsohen me iden\u00eb se fjal\u00ebt jan\u00eb t\u00eb z\u00ebvend\u00ebsueshme. Do t\u00eb thot\u00eb fjala s\u2019ka status normativ si\u00e7 ka nj\u00eb kategori gramatikore\u2026 At\u00ebher\u00eb p\u00ebrse do t\u00eb mendosh ta z\u00ebvend\u00ebsosh fjal\u00ebn. Secili q\u00eb shkruan pastaj ka iden\u00eb se mund t\u00eb z\u00ebvend\u00ebsoj\u00eb. Madje t\u00eb pyesin njer\u00ebzit n\u00eb rrjete sociale se p\u00ebrse p\u00ebrdor at\u00eb apo k\u00ebt\u00eb fjal\u00eb. Kjo nd\u00ebrhyrje ka di\u00e7ka policore n\u00eb vete duke dashur t\u00eb diktohen termat q\u00eb duhen p\u00ebrdorur\u201d, ka th\u00ebn\u00eb ai.<\/p>\n
M\u00eb pas ka dal\u00eb te shembujt konkret\u00eb duke th\u00ebn\u00eb se z\u00ebvend\u00ebsimi n\u00eb shqipen letrare n\u00eb fillimet e Rilindjes ishte nj\u00eb mekaniz\u00ebm themelor. Si shembull t\u00eb par\u00eb e ka paraqitur \u201cErvehen\u00eb\u201d e Muhamet \u00c7amit q\u00eb ishte shkruar me alfabet arab. Ka shpjeguar se k\u00ebt\u00eb poem\u00eb e gjeti Jani Vreto t\u00eb pabotuar dhe e mori dhe vendosi ta rishkruaj\u00eb duke e \u201cpasuruar\u201d dhe duke z\u00ebvend\u00ebsuar orientalizmat n\u00eb poem\u00eb me fjal\u00eb t\u00eb tjera q\u00eb i dukeshin m\u00eb t\u00eb mira. Sipas tij, k\u00ebt\u00eb gj\u00eb e ka b\u00ebr\u00eb edhe Dhimit\u00ebr Shuteriqi duke rishkruar \u201cK\u00ebng\u00ebt e Milosaos\u201d t\u00eb Jeronim de Rad\u00ebs.<\/p>\n
\u201c\u00cbsht\u00eb mb\u00ebshtetur n\u00eb disa elemente t\u00eb De Rad\u00ebs por tash ajo \u00ebsht\u00eb poezi e Shuteriqit. Ai q\u00eb e ndryshoi e ndryshoi me iden\u00eb q\u00eb ta b\u00ebnte poem\u00ebn m\u00eb t\u00eb af\u00ebrt me lexuesin bashk\u00ebkohor. E b\u00ebri. Pra ne e p\u00ebrdit\u00ebsojm\u00eb let\u00ebrsin\u00eb. Ky \u00ebsht\u00eb nj\u00eb fenomen jo i rregullt. T\u2019i thuash nj\u00eb anglishtfol\u00ebsi se po p\u00ebrdit\u00ebsohet Shakespeare, s\u2019t\u00eb flet m\u00eb me goj\u00eb\u201d, ka th\u00ebn\u00eb ai.<\/p>\n
M\u00eb von\u00eb ka marr\u00eb nj\u00eb shembull t\u00eb Kadares\u00eb, duke i hyr\u00eb edhe m\u00eb thell\u00eb k\u00ebsaj telashe, por paraprakisht ka treguar edhe di\u00e7ka. At\u00eb se Xhevat Lloshi n\u00eb nj\u00eb monografi p\u00ebr fjal\u00ebt turke t\u00eb botuar para dy vjet\u00ebsh thot\u00eb se turqizmat jan\u00eb larguar nga shqipja. Dhe sipas Vehbiut, kjo nuk mohohet.<\/p>\n
\u201cPor problemi \u00ebsht\u00eb se ato jan\u00eb larguar sepse \u00ebsht\u00eb larguar vet\u00eb bota osmane. \u00cbsht\u00eb vyshkur dhe ka r\u00ebn\u00eb. Xhevat Lloshi sjell shembullin e \u2018kadiut\u2019. Por kjo fjal\u00eb ka ikur pasi ka ikur institucioni i Kadiut\u201d, ka th\u00ebn\u00eb Vehbiu. M\u00eb pas ka marr\u00eb shembull p\u00ebr fjal\u00eb q\u00eb s\u2019kan\u00eb ikur nga ligj\u00ebrimi bisedor e q\u00eb jetojn\u00eb dhe po i pastruan, sipas tij, e varf\u00ebrojn\u00eb shqipen.<\/p>\n
Se si \u00ebsht\u00eb varf\u00ebruar shqipja, sipas tij, shembull shum\u00eb konkret \u00ebsht\u00eb ribotimi i von\u00eb i \u201cKronik\u00eb n\u00eb gur\u00eb\u201d i Ismail Kadares\u00eb. Romani flet p\u00ebr Gjirokastr\u00ebn, qyteti q\u00eb bashkon edhe Vehbiun me Kadaren\u00eb. Ka marr\u00eb disa shembuj dhe m\u00eb pas ka pyetur: \u201cSi mund t\u00eb z\u00ebvend\u00ebsohet \u2018gjylja\u2019 me \u2018sfer\u00eb hekuri\u2019?\u201d.<\/p>\n
\u201cUn\u00eb thash\u00eb se s\u2019mund ta ket\u00eb b\u00ebr\u00eb Kadareja. Por mua m\u00eb than\u00eb se Kadareja s\u2019linte njeri p\u00ebr t\u2019ia prekur veprat. \u00cbsht\u00eb hequr \u2018dyfek \u00ebsht\u00eb futur \u2018pushk\u00eb\u2019. K\u00ebto e shkulin tekstin nga Gjirokastra dhe e kalojn\u00eb n\u00eb nj\u00eb dimension ireal. Romani ka irealiet por jo n\u00eb raport me Gjirokastr\u00ebn. Pastaj p\u00ebr \u2018gjyle\u2019 e p\u00ebrdor edhe fjal\u00ebn \u2018predh\u00eb topi\u2019. Por predha shp\u00ebrthen kurse gjylja jo\u201d, ka th\u00ebn\u00eb ai.<\/p>\n
Duke elaboruar edhe m\u00eb tej shembujt \u00ebsht\u00eb ndalur te fjala \u201ckasaphan\u00eb\u201d. N\u00eb vepr\u00ebn e ribotuar t\u00eb Kadares\u00eb kjo fjal\u00eb z\u00ebvend\u00ebsohet me \u201cthertore\u201d. Por, te nj\u00eb pasazh krejt i shkurt\u00ebr, n\u00eb rastin kur b\u00ebhet fjal\u00eb p\u00ebr ambientin e therjes s\u00eb kafsh\u00ebve, b\u00ebhet z\u00ebvend\u00ebsimi me \u201cthertore\u201d, nd\u00ebrsa kur metafora flet p\u00ebr krim lufte si\u00e7 \u00ebsht\u00eb masakra, prap\u00eb n\u00eb vepr\u00ebn e Kadares\u00eb p\u00ebrdoret \u201ckasaphan\u00eb\u201d.<\/p>\n
\u201cKasaphan\u00ebn e z\u00ebvend\u00ebson me thertore por e l\u00eb edhe kasaphan\u00eb. E bukura e k\u00ebtij pasazhi \u00ebsht\u00eb kasaphana pasi \u00ebsht\u00eb institucion e jo ve\u00e7 vend ku theren bag\u00ebti. N\u00eb shqip ndodhi kalimi metaforik nga vendi ku theren bag\u00ebtia te kasaphana q\u00eb ndodh gjat\u00eb luft\u00ebs. Pra \u00ebsht\u00eb nj\u00eb masak\u00ebr. Tash \u00e7ka ndodh n\u00eb shqip kasaphana b\u00ebhet thertore por thertore nuk funksionon si metafor\u00eb p\u00ebr luft\u00ebn. Pastaj \u00e7\u2019ndodh? Nj\u00ebra fjal\u00eb nuk e z\u00ebvend\u00ebson tjetr\u00ebn pasi z\u00ebvend\u00ebsimi \u00ebsht\u00eb b\u00ebr\u00eb me ngut. S\u2019jan\u00eb marr\u00eb parasysh implikimet semantike t\u00eb fjal\u00ebs m\u00eb t\u00eb vjet\u00ebr, t\u00eb themi dhe as pafuqit\u00eb e fjal\u00ebs s\u00eb re\u201d, ka th\u00ebn\u00eb Vehbiu. Sipas tij, \u00ebsht\u00eb prishur teksti.<\/p>\n
\u201cTash te botimi i ri fillon me thertore e p\u00ebrfundon me kasaphan\u00eb me iden\u00eb q\u00eb t\u00eb ruhet kasaphan\u00eb si metafor\u00eb me masakr\u00ebn por vendi ku theret mishi quhet thertore. At\u00ebher\u00eb metafor\u00ebs i hiqet rr\u00ebnja, i pritet dhe ajo thahet se s\u2019ka ku ta marr\u00eb ushqimin. Nj\u00eb pasazh shum\u00eb i fort\u00eb n\u00eb roman, lidhja midis thertores dhe asaj q\u00eb ndodhte n\u00eb bot\u00eb gjat\u00eb Luft\u00ebs s\u00eb Dyt\u00eb Bot\u00ebrore, krejt papritur kthehet n\u00eb at\u00eb q\u00eb un\u00eb do ta quaja nj\u00eb leksion t\u00eb d\u00ebshtuar p\u00ebr pastrimin e shqipes\u201d, ka th\u00ebn\u00eb Vehbiu. Sipas tij, \u00ebsht\u00eb krejt e panevojshme dhe aq m\u00eb pak kjo ka nevoj\u00eb t\u00eb b\u00ebhet n\u00ebp\u00ebrmjet nj\u00eb kryevepre si \u201cKronik\u00eb n\u00eb gur\u201d.<\/p>\n
Vehbiu krejt n\u00eb fund ka th\u00ebn\u00eb se sot vazhdohet t\u00eb flitet p\u00ebr turqizmat dhe gati sikur plot\u00ebsohet nj\u00eb detyr\u00eb ideologjike si\u00e7 b\u00ebnin dikur ata q\u00eb ngriheshin n\u00eb mbledhje t\u00eb partis\u00eb duke th\u00ebn\u00eb: \u201cPopulli shqiptar me partin\u00eb n\u00eb krye\u2026\u201d.<\/p>\n
\u201cTash thuhet se: \u2018Gjuha shqipe \u00ebsht\u00eb n\u00eb nj\u00eb proces pastrimi dhe pasurimi t\u00eb vazhduesh\u00ebm duke filluar nga nevoja p\u00ebr pastrimin e shqipes nga turqizmat\u2019. \u00c7far\u00eb nevoje \u00ebsht\u00eb ajo?\u201d, ka pyetur ai. \u00cbsht\u00eb p\u00ebrgjigjur se b\u00ebhet fjal\u00eb p\u00ebr nj\u00eb ritual q\u00eb s\u2019i sh\u00ebrben askujt p\u00ebrve\u00e7 se riprodhon statusin e disa gjuh\u00ebtar\u00ebve t\u00eb cil\u00ebt s\u2019kan\u00eb gj\u00eb p\u00ebr t\u00eb th\u00ebn\u00eb.<\/p>\n
\u201cIdeja ime \u00ebsht\u00eb se turqizmat q\u00eb kan\u00eb shp\u00ebtuar sot, kan\u00eb z\u00ebn\u00eb vend n\u00eb ligj\u00ebrimin bisedor, jan\u00eb nj\u00eb pasuri n\u00eb at\u00eb ligj\u00ebrim. Plot\u00ebsojn\u00eb disa nevoja q\u00eb nuk i plot\u00ebson asnj\u00eb grup tjet\u00ebr fjal\u00ebsh dhe duhen trajtuar si pasuri, jo si e keqe, jo si s\u00ebmundje, e jo si pisll\u00ebk. \u00cbsht\u00eb m\u00eb mir\u00eb p\u00ebr shqipen t\u2019i kemi k\u00ebto fjal\u00eb sesa t\u2019i heqim e t\u2019i z\u00ebvend\u00ebsojm\u00eb me neologjizma pasi neologjizmat jan\u00eb nj\u00eb lloj s\u00ebmundjeje edhe m\u00eb e keqe\u201d, ka th\u00ebn\u00eb ai.<\/p>\n
Ligj\u00ebrata e tij \u00ebsht\u00eb p\u00ebrsh\u00ebndetur nga disa gjuh\u00ebtar\u00eb me nam n\u00eb Kosov\u00eb e p\u00ebrtej. Edhe nga nj\u00eb prej autoriteteve linguistike e albanologjike, si akademik Rexhep Ismjali, nj\u00ebher\u00ebsh an\u00ebtar i Akademis\u00eb Evropiane t\u00eb Shken\u00accave dhe t\u00eb Arteve me seli n\u00eb Salzburg dhe an\u00ebtar nd\u00ebrkomb\u00ebtar i nderit i Akademis\u00eb Amerikane e Arteve dhe Shkencave. Ismajli ka th\u00ebn\u00eb prer\u00eb se ajo q\u00eb ka b\u00ebr\u00eb Kadareja, te rasti i \u201cKronik\u00eb n\u00eb gur\u201d sa i p\u00ebrket z\u00ebvend\u00ebsimit t\u00eb fjal\u00ebve, \u00ebsht\u00eb realiz\u00ebm socialist.<\/p>\n
\u201cK\u00ebtij brezi i takon q\u00eb p\u00ebrfundimisht t\u00eb heq\u00eb dor\u00eb nga mend\u00ebsia e till\u00eb\u201d, ka th\u00ebn\u00eb ai duke iu referuar brezit t\u00eb gjuh\u00ebtar\u00ebve t\u00eb tanish\u00ebm. T\u00eb m\u00ebrkur\u00ebn gjat\u00eb dit\u00ebs kan\u00eb vazhduar referimet n\u00eb Seminar ashtu sikurse kurset e gjuh\u00ebs. Paradite \u00ebsht\u00eb mbajtur edhe ligj\u00ebrata \u201cHap\u00ebsirat e jetuara dhe hap\u00ebsirat e konceptuara t\u00eb Sami Frash\u00ebrit\u201d nga Nathalie Clayer. tesheshi.com<\/p>\n
Kaynak: prizrenpost<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":" N\u00eb ligj\u00ebrat\u00ebn e tij n\u00eb Seminarin p\u00ebr Gjuh\u00ebn, Let\u00ebrsin\u00eb dhe Kultur\u00ebn Shqiptare n\u00eb Prishtin\u00eb t\u00eb m\u00ebrkur\u00ebn, studiuesi Ardian Vehbiu ka th\u00ebn\u00eb prer\u00eb se \u00ebsht\u00eb kund\u00ebr pastrimit t\u00eb turqizmave q\u00eb kan\u00eb z\u00ebn\u00eb vend n\u00eb ligj\u00ebrimin bisedor n\u00eb shqip pasi jan\u00eb nj\u00eb pasuri. Dhe, si\u00e7 b\u00ebn ai, k\u00ebt\u00eb konstatim e ka dh\u00ebn\u00eb pas nj\u00eb shpjegimi t\u00eb gjat\u00eb […]<\/p>\n","protected":false},"author":1,"featured_media":56684,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-56683","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kultur"],"views":4,"_links":{"self":[{"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/posts\/56683","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/comments?post=56683"}],"version-history":[{"count":1,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/posts\/56683\/revisions"}],"predecessor-version":[{"id":56685,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/posts\/56683\/revisions\/56685"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/media\/56684"}],"wp:attachment":[{"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/media?parent=56683"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/categories?post=56683"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/tags?post=56683"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}