{"id":8823,"date":"2018-08-22T20:22:38","date_gmt":"2018-08-22T20:22:38","guid":{"rendered":"http:\/\/pirustinews.com\/?p=8823"},"modified":"2018-08-22T20:51:50","modified_gmt":"2018-08-22T20:51:50","slug":"roli-i-arsimit-ne-formimin-e-vetedijes-kombetare-gjate-gjysmes-se-dyte-te-shekullit-xix-dhe-fillimit-te-shekullit-xx","status":"publish","type":"post","link":"https:\/\/pirustinews.com\/?p=8823","title":{"rendered":"Roli i arsimit n\u00eb formimin e vet\u00ebdijes komb\u00ebtare gjat\u00eb gjysm\u00ebs s\u00eb dyt\u00eb t\u00eb shekullit XIX dhe fillimit t\u00eb shekullit XX."},"content":{"rendered":"

Nga: Doktorant <\/span><\/span>Nikoll\u00eb Loka<\/span><\/span><\/b><\/p>\n

P\u00ebrmbledhje<\/b><\/span><\/span><\/p>\n

Nacionalizmi ballkanik lindi si fenomen kulturor dhe politik i kufizuar n\u00eb qarqet e ngushta t\u00eb elitave t\u00eb shkolluara<\/span><\/span> dhe <\/span><\/span>kish<\/span><\/span>te <\/span><\/span>filluar<\/span><\/span> si l\u00ebvizje kulturore e m\u00ebsimit t\u00eb gjuh\u00ebve komb\u00ebtare dhe<\/span><\/span>historis\u00eb s\u00eb popujve, si parakusht p\u00ebr t\u00eb formuar vet\u00ebdijen komb\u00ebtare<\/span><\/span> t\u00eb tyre<\/span><\/span>. <\/span><\/span>Reformat e Tanzimatit, q\u00eb Perandoria ishte detyrua<\/span><\/span>r t\u00eb nd\u00ebrmerrte n\u00eb t\u00ebr\u00eb hap\u00ebsir<\/span><\/span>\u00eb<\/span><\/span>n e saj, p\u00ebr shqiptar\u00ebt nuk prodhuan efekte pozitive, sepse <\/span><\/span>duke qen\u00eb popull plurifetar, ata nuk p\u00ebrfituan nga sh\u00ebrbimet q\u00eb shkolla dhe arsimi n\u00eb k\u00ebt\u00eb periudh\u00eb po i b\u00ebnin fo<\/span><\/span>rmimit t\u00eb vet\u00ebdijes komb\u00ebtare te <\/span><\/span>popujt e tjer\u00eb. \u00a0 <\/span><\/span><\/p>\n

Edhe nacionalizmi shqiptar, si nacionalizmi ballkanik<\/span><\/span>, <\/span><\/span>lindi fillimisht si nacionaliz\u00ebm etnik dhe kulturor p\u00ebr t\u00eb kaluar p<\/span><\/span>astaj n\u00eb nacionaliz<\/span><\/span>\u00eb<\/span><\/span>m<\/span><\/span> politik<\/span><\/span>. <\/span><\/span>P\u00ebrderisa te shqiptar\u00ebt feja dhe komb\u00ebsia nuk p\u00ebrputheshin, udh\u00ebheq\u00ebsit e tyre u p\u00ebrpoq\u00ebn t\u00eb zhvillonin ato aspekte t\u00eb kultur\u00ebs komb\u00ebtare q\u00eb ishin t\u00eb nj\u00eb natyre jofetare, sepse vet\u00ebm n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb do t\u00eb mund t\u00eb realizonin <\/span><\/span>bashkimin komb\u00ebtar.<\/span><\/span> Theksi u vu te gjuha e p\u00ebrbashk\u00ebt, q\u00eb mund t\u00eb sh\u00ebrbente si nj\u00eb hallk\u00eb nd\u00ebrlidh\u00ebse nd\u00ebrmjet grupeve t<\/span><\/span>\u00eb ndryshme krahinore e fetare. \u00a0<\/span><\/span><\/p>\n

Hyrje<\/b><\/span><\/span><\/p>\n

N<\/span><\/span>\u00eb<\/span><\/span> k<\/span><\/span>\u00eb<\/span><\/span>t<\/span><\/span>\u00eb<\/span><\/span> artikull <\/span><\/span>do t<\/span><\/span>\u00eb<\/span><\/span> para<\/span><\/span>shtrojm\u00eb <\/span><\/span>zhvillimin e arsimit shqip dhe ndikimin q<\/span><\/span>\u00eb<\/span><\/span> ai pati n<\/span><\/span>\u00eb<\/span><\/span> formimin e vet<\/span><\/span>\u00eb<\/span><\/span>dijes komb<\/span><\/span>\u00eb<\/span><\/span>tare. <\/span><\/span><\/p>\n

Zgjimin komb<\/span><\/span>\u00eb<\/span><\/span>tar t<\/span><\/span>\u00eb<\/span><\/span> shqiptar<\/span><\/span>\u00eb<\/span><\/span>ve e kam par<\/span><\/span>\u00eb<\/span><\/span> si nj<\/span><\/span>\u00eb<\/span><\/span> dukuri<\/span><\/span> t\u00eb p\u00ebrbashk\u00ebt<\/span><\/span> ballkanike, n<\/span><\/span>\u00eb<\/span><\/span> kushtet e p<\/span><\/span>\u00eb<\/span><\/span>rpjekjeve t<\/span><\/span>\u00eb<\/span><\/span> rajonit p<\/span><\/span>\u00eb<\/span><\/span>r t\u2019u \u00e7liruar nga pushtuesit osman<\/span><\/span>\u00eb<\/span><\/span> dhe p<\/span><\/span>\u00eb<\/span><\/span>r t<\/span><\/span>\u00eb<\/span><\/span> krijuar shtetet<\/span><\/span>komb<\/span><\/span>\u00eb<\/span><\/span>tare. <\/span><\/span>Nisur nga ky <\/span><\/span>k<\/span><\/span>\u00eb<\/span><\/span>ndv<\/span><\/span>\u00eb<\/span><\/span>shtrim, Rilindja Komb<\/span><\/span>\u00eb<\/span><\/span>tare Shqiptare ka ngjashm<\/span><\/span>\u00eb<\/span><\/span>ri me rilindjen e popujve t<\/span><\/span>\u00eb<\/span><\/span> tjer<\/span><\/span>\u00eb, por <\/span><\/span>p<\/span><\/span>\u00eb<\/span><\/span>r shkak t<\/span><\/span>\u00eb<\/span><\/span> ve\u00e7orive komb<\/span><\/span>\u00eb<\/span><\/span>tare<\/span><\/span>, <\/span><\/span>zgjimi komb<\/span><\/span>\u00eb<\/span><\/span>tar i shqiptar<\/span><\/span>\u00eb<\/span><\/span>ve<\/span><\/span>erdhi me vones\u00eb <\/span><\/span>n<\/span><\/span>\u00eb<\/span><\/span> koh<\/span><\/span>\u00eb<\/span><\/span>. <\/span><\/span><\/p>\n

Nacionalizmi kulturor n<\/span><\/span>\u00eb<\/span><\/span> Ballkan<\/span><\/span> dhe ve\u00e7orit\u00eb shqiptare<\/span><\/span><\/b><\/p>\n

Nacionalizmi ballkanik lindi <\/span><\/span>si fenomen kulturor dhe politik<\/span><\/span>, i kufizuar n\u00eb qarqet e ngushta t\u00eb elitave t\u00eb shkolluara<\/span><\/span> (Rrapaj, Kolasi, 2013: 196)<\/span><\/span>,<\/span><\/span> s<\/span><\/span>\u00eb pari<\/span><\/span> si l\u00ebvizje<\/span><\/span> kulturore e<\/span><\/span> m\u00ebs<\/span><\/span>imit t\u00eb gjuh\u00ebve komb\u00ebtare dhe<\/span><\/span> historis\u00eb s\u00eb popujve, si parakusht p\u00ebr t\u00eb formuar vet\u00ebdijen komb\u00ebtare<\/span><\/span> (Frash\u00ebri, 2008: 13). <\/span><\/span>Karakteristika e par\u00eb e jet\u00ebs kulturore t\u00eb popujve t\u00eb Ballkanit ishte drejtimi i fort\u00eb komb\u00ebtar, q\u00eb p\u00ebrfshinte synimin e krijimit t\u00eb shteteve t\u00eb pavarura me baz\u00eb komb\u00ebtare<\/span><\/span> (Jevalich, 2004: 245). <\/span><\/span>Nacionalizmi n\u00eb Ballkan u zhvillua n\u00eb kushtet e nd\u00ebrlidhura (politike, shoq\u00ebrore dhe kulturore), n\u00eb munges\u00eb t\u00eb borgjezis\u00eb, shoq\u00ebris\u00eb sekulare dhe t\u00eb klas\u00ebs s\u00eb re shoq\u00ebrore, q\u00eb del kund\u00ebr rendit t\u00eb vjet\u00ebr dhe heret a von\u00eb e paraqet veten si p\u00ebrfaq\u00ebsuese e t\u00eb gjith\u00eb kombit<\/span><\/span> (Rrapaj, Kolasi, 2013: 196)<\/span><\/span>.<\/span><\/span> D<\/span><\/span>uhet<\/span><\/span> theksuar <\/span><\/span>se grek\u00ebt, shqiptar\u00ebt, bullgar\u00ebt, serb\u00ebt dhe rumun\u00ebt <\/span><\/span>si <\/span><\/span>etni n\u00eb Perandorin\u00eb Osmane, <\/span><\/span>ishin <\/span><\/span>krejt\u00ebsisht t\u00eb qart\u00eb p\u00ebr diferencat n\u00eb mes tyre<\/span><\/span> (Roudometof, 1998: 12). <\/span><\/span>K<\/span><\/span>\u00eb<\/span><\/span>shtu, n\u00eb mesin e shekullit t\u00eb n\u00ebnt\u00ebmb\u00ebdhjet\u00eb Konstantinos Paparrigopulos <\/span><\/span>solli n\u00eb v\u00ebmendje <\/span><\/span>t\u00eb kaluar\u00ebn bizantine t\u00eb Greqis\u00eb<\/span><\/span>, duke argumentuar se helenizmi<\/span><\/span> (greqizmi) p\u00ebrmban<\/span><\/span>te<\/span><\/span> elemente klasike dhe t\u00eb krishtera q\u00eb plot\u00ebso<\/span><\/span>nin <\/span><\/span>nj<\/span><\/span>\u00eb<\/span><\/span>ri – tjetrin. <\/span><\/span>\u00cbsht\u00eb e natyr<\/span><\/span>shme q\u00eb themeluesit e nacionalizmit shqiptar ta k\u00ebrkonin identitetin kulturor shqiptar te gjuha<\/span><\/span> (Doja, 2000) <\/span><\/span>dhe p\u00ebrnjimend, pothuajse gjith\u00e7ka tjet\u00ebr n\u00eb Shqip\u00ebri ishte faktor ndar\u00ebs m\u00eb shum\u00eb se unifikues<\/span><\/span> (Buda etj., 2002: 247).<\/span><\/span> Megjithat\u00eb, \u00e7\u00ebshtja shqiptare ishte n\u00eb disavantazh t\u00eb duksh\u00ebm n\u00eb krahasim me <\/span><\/span>\u00e7\u00ebshtjet komb\u00ebtare t\u00eb fqinj\u00ebve t\u00eb <\/span><\/span>saj<\/span><\/span>,<\/span><\/span> se<\/span><\/span>pse<\/span><\/span> nuk kishte tradit\u00eb t\u00eb gjuh\u00ebs s\u00eb shkruar. Zhvillimi dhe p\u00ebrhapja e gjuh\u00ebs <\/span><\/span>dhe let\u00ebrsis\u00eb shqipe t\u00eb shkruar do t\u00eb b\u00ebhej<\/span><\/span> gurthemeli i nacionalizmit shqiptar. <\/span><\/span><\/p>\n

Fillim<\/span><\/span>i i zgjimit komb\u00ebtar shqiptar, e<\/span><\/span> njohur m\u00eb mir\u00eb si Rilindja Komb\u00ebtare Shqiptare<\/span><\/span>,<\/span><\/span> filloi gjat\u00eb viteve 1830-<\/span><\/span>18<\/span><\/span>40. Nj\u00eb v\u00ebshtrim rreth origjin\u00ebs tregon se<\/span><\/span>,<\/span><\/span> s\u00eb paku n\u00eb fillim<\/span><\/span>,<\/span><\/span> L\u00ebvizja Komb\u00ebt<\/span><\/span>are Shqiptare,<\/span><\/span> gjat\u00eb faz\u00ebs s\u00eb saj t\u00eb afirmimit<\/span><\/span>, nuk ndryshonte pre<\/span><\/span>j l\u00ebvizje<\/span><\/span>ve t\u00eb tjera komb\u00ebtare n\u00eb rajon. <\/span><\/span>T\u00eb p\u00ebrmbledhura shkurt, k\u00ebrkesat e saj ishin: Krijimi i nj\u00eb kombi \u201corganik\u201d, kulturalisht dhe gjuh\u00ebsisht homogjen; transformimi i \u201cetnis\u00eb\u201d pasive n\u00eb nj\u00eb komunitet aktiv etno-politik; kthimi i gjuh\u00ebs s\u00eb folur nga njer\u00ebzit n\u00eb gjuh\u00eb t\u00eb m\u00ebsimit; p\u00ebrcaktimi i alfabetit, gramatik\u00ebs dhe fjalor\u00ebve; sigurimi i njohjes nd\u00ebrkomb\u00ebtare t\u00eb vendit, me kufij t\u00eb p\u00ebrcaktuar qart\u00eb; k\u00ebrke<\/span><\/span>sa p\u00ebr autonomi administrative<\/span><\/span> (Misha 2002: 34). <\/span><\/span><\/p>\n

Kushtet n<\/span><\/span>\u00eb<\/span><\/span> t<\/span><\/span>\u00eb<\/span><\/span> cilat u zhvillua Rilindja Komb<\/span><\/span>\u00eb<\/span><\/span>tare Shqiptare<\/span><\/span><\/b><\/p>\n

Shekulli XIX i gjeti <\/span><\/span>shqiptar\u00ebt si <\/span><\/span>nj\u00eb nga popujt \u00a0m\u00eb t\u00eb prapambetur <\/span><\/span>dhe m\u00eb t\u00eb izoluar. Atyre u duhej<\/span><\/span> t\u00eb kap\u00ebrcenin pengesa q\u00eb fqinjt\u00eb e tyre i kishin kap\u00ebrcyer ose nuk i kishin hasur kurr\u00eb<\/span><\/span>.<\/span><\/span> Nga ana tjet\u00ebr, d<\/span><\/span>isa nga<\/span><\/span> politika<\/span><\/span>t osmane<\/span><\/span> u aplikuan mbi t\u00eb gjith\u00eb popujt e Ballkanit, nd\u00ebrsa <\/span><\/span>t\u00eb tjerat vet\u00ebm mbi shqiptar\u00ebt. Osman\u00ebt <\/span><\/span>b\u00ebn\u00eb <\/span><\/span>ndarjen e <\/span><\/span>nj\u00ebsive administrative, pa marr\u00eb parasysh\u00eb p\u00ebrb\u00ebrjen etnike, prej t\u00eb cil\u00ebs shqiptar\u00ebt u ndan\u00eb n\u00eb kat\u00ebr vilejete t\u00eb ndryshme. Nga ana tjet\u00ebr, te shqiptar\u00ebt feja nuk ishte e lidhur me komb\u00ebsin\u00eb, si n\u00eb shumic\u00ebn e vendeve t\u00eb tjera t\u00eb Ballkanit<\/span><\/span> (Fisher, 2013: 1), <\/span><\/span>prandaj ndarja e shoq\u00ebris\u00eb otomane n\u00eb baz\u00eb t\u00eb kritereve fetare e v\u00ebshtir\u00ebsoi dhe e vonoi bashkimin e shqiptar\u00ebve. K\u00ebt\u00eb pat\u00ebn parasysh rilindasit q\u00eb shtruan nevoj\u00ebn p\u00ebr t\u00eb mos v\u00ebn\u00eb re dalli<\/span><\/span>met fetare<\/span><\/span> (Dujizings, 2002: 70). <\/span><\/span>Ndryshe nga grek\u00ebt, serb\u00ebt, rumun\u00ebt dhe bullgar\u00ebt, t\u00eb cil\u00ebt, n\u00eb saj t\u00eb fes\u00eb s\u00eb nj\u00ebjt\u00eb, njiheshin si kombe t\u00eb ve\u00e7anta dhe askush nuk ua kishte mohuar n\u00eb parim t\u00eb drejt\u00ebn p\u00ebr formimin e shtetit komb\u00ebtar m\u00eb vete, p\u00ebr shqiptar\u00ebt e ndar\u00eb n\u00eb disa rite fetare rivale, opinioni europian e kishte disi t\u00eb v\u00ebshtir\u00eb t\u00eb kuptonte se ata p\u00ebrb\u00ebnin nj\u00eb komb t\u00eb ve\u00e7ant\u00eb<\/span><\/span> (Frash\u00ebri, 1997: 84). <\/span><\/span>Trajtimi i shqiptar\u00ebve si tri bashk\u00ebsi, \u201ctri milete\u201d t\u00eb ve\u00e7uara fetare dhe bashk\u00ebngjitja e tyre me milete etnikisht t\u00eb huaja (turke, greke, slave dhe latine) p\u00ebrmbante rrezikun e nj\u00eb zhvillimi kulturor dhe shoq\u00ebror t\u00eb ve\u00e7uar nga nj\u00ebri-tjetri. Kjo gjendje i hapte rrug\u00ebn humbjes s\u00eb identitetit kulturor dhe komb\u00ebtar<\/span><\/span>(Shpuza, 2001: 151). <\/span><\/span>\u00a0 \u00a0<\/span><\/span><\/p>\n

Reformat e Tanzimatit, q\u00eb<\/span><\/span> Perandoria ishte \u00a0detyruar t\u00eb nd\u00ebrmerrte n\u00eb t\u00ebr\u00eb hap\u00ebsiren e saj, \u00a0p<\/span><\/span>\u00eb<\/span><\/span>r shqiptar<\/span><\/span>\u00eb<\/span><\/span>t, \u00a0nuk dhan<\/span><\/span>\u00eb<\/span><\/span>efekte pozitive. <\/span><\/span>Duke qen\u00eb popull plurifetar, shqiptar\u00ebt nuk p\u00ebrfituan nga sh\u00ebrbimet q\u00eb shkolla dhe arsimi n\u00eb k\u00ebt\u00eb periudh\u00eb po i b\u00ebnin formimit t\u00eb vet\u00ebdijes komb\u00ebtare te popujt e tjer\u00eb. Shqiptar\u00ebt detyroheshin t\u00eb arsimoheshin sipas fes\u00eb s\u00eb tyre n\u00eb turqisht, greqisht ose italisht.<\/span><\/span><\/p>\n

Sulltani, n\u00ebn presionin e Fuqive t\u00eb M\u00ebdha, lejoi hapjen e shkollave t\u00eb huaja, t\u00eb cilat krahas synimeve arsimore, realizonin p\u00ebrhapjen e nacionalizmave t\u00eb k\u00ebtyre popujve, si nj\u00eb hap i par\u00eb q\u00eb do t\u2019u paraprinte pretendimeve t\u00eb reja territoriale t\u00eb shovinist\u00ebve fqinj n\u00eb vi<\/span><\/span>tet e m\u00ebvon\u00ebshme. N\u00eb<\/span><\/span> vitin 1892, n\u00eb t\u00eb kat<\/span><\/span>\u00ebr vilajetet shqiptare kishte m\u00eb shum\u00eb<\/span><\/span> se 1000 shkolla greke, 40 shkolla vllahe, 200<\/span><\/span>-300 serbe dhe bullgare dhe vet\u00eb<\/span><\/span>m 2 shkolla shqipe<\/span><\/span> (Dit\u00ebrr\u00ebfenj\u00ebsi, 1900: 153-154). <\/span><\/span>Sipas statistikave t\u00eb viteve t\u00eb fundit t\u00eb shekullit XIX, n\u00eb t\u00eb kat\u00ebr vilajetet e athershme kishte 1187 shkolla turke, nga t\u00eb cilat 1125 shkolla fillore, 57 shkolla qytet\u00ebse (ruzhdije) dhe 5 shkolla t\u00eb mesme (idadije)<\/span><\/span> (Buda etj., 2002: 247).<\/span><\/span> N<\/span><\/span>\u00eb<\/span><\/span> interes t\u00eb P<\/span><\/span>erandoris\u00eb, Sulltani e kishte b\u00ebr\u00eb t\u00eb detyruesh\u00ebm arsimimin n\u00eb gjuh\u00ebn turke ose arabe te mysliman\u00ebt, pavar\u00ebsisht nga prejardhja e tyre komb\u00ebtare. Shpresohej se <\/span><\/span>nj\u00eb frym\u00eb e nj\u00ebtrajtshme feje dhe gjuhe shtet\u00ebrore do t\u00eb mund t\u00eb krijonte nj\u00eb barrier\u00eb nd\u00ebrmjet element<\/span><\/span>\u00ebve t\u00eb krishter\u00ebve e mysliman\u00eb<\/span><\/span> (Jeval<\/span><\/span>ich, 2004: 209-210, Sk\u00ebndi, 2000<\/span><\/span>, 129). <\/span><\/span><\/p>\n

P<\/span><\/span>\u00eb<\/span><\/span>rball<\/span><\/span>\u00eb<\/span><\/span> rrezikut t<\/span><\/span>\u00eb<\/span><\/span> asimilimit q<\/span><\/span>\u00eb<\/span><\/span> vinte nga shkollat e huaja, rilindasit intensifikuan p<\/span><\/span>\u00eb<\/span><\/span>rpjekjet p<\/span><\/span>\u00eb<\/span><\/span>r themelimin e arsimit n<\/span><\/span>\u00eb<\/span><\/span>gjuh<\/span><\/span>\u00eb<\/span><\/span>n shqipe. Konstandin Kristoforidhi <\/span><\/span>ishte <\/span><\/span>shpreh<\/span><\/span>ur: \u201cN<\/span><\/span>\u00eb<\/span><\/span>qoft<\/span><\/span>\u00eb<\/span><\/span> se gjuha shqipe nuk do t<\/span><\/span>\u00eb<\/span><\/span> shkruhet, p<\/span><\/span>\u00eb<\/span><\/span>r nj<\/span><\/span>\u00eb<\/span><\/span> periudh<\/span><\/span>\u00eb<\/span><\/span> t<\/span><\/span>\u00eb<\/span><\/span>shkurt<\/span><\/span>\u00eb<\/span><\/span>r, nuk do t<\/span><\/span>\u00eb<\/span><\/span> ket<\/span><\/span>\u00eb<\/span><\/span> m<\/span><\/span>\u00eb<\/span><\/span> shqiptar<\/span><\/span>\u00eb<\/span><\/span> mbi sip<\/span><\/span>\u00eb<\/span><\/span>rfaqen e tok<\/span><\/span>\u00eb<\/span><\/span>s dh<\/span><\/span>e emri i \u00a0Shqip\u00ebris\u00eb do <\/span><\/span>t<\/span><\/span>\u00eb zhduket nga <\/span><\/span>f<\/span><\/span>a<\/span><\/span>qja e dheut<\/span><\/span>\u201d<\/span><\/span> (Vickers, Pettifer, 2000: 46). <\/span><\/span>Prandaj r<\/span><\/span>ilindasit<\/span><\/span> e shihnin m<\/span><\/span>\u00eb<\/span><\/span>simin n<\/span><\/span>\u00eb<\/span><\/span>gjuh<\/span><\/span>\u00eb<\/span><\/span>n shqipe dhe shp<\/span><\/span>\u00eb<\/span><\/span>rndarjen e librve shqip si mjetin m<\/span><\/span>\u00eb<\/span><\/span> t<\/span><\/span>\u00eb<\/span><\/span>mir<\/span><\/span>\u00eb<\/span><\/span> p<\/span><\/span>\u00eb<\/span><\/span>r zgjimin komb<\/span><\/span>\u00eb<\/span><\/span>tar<\/span><\/span>.<\/span><\/span>(Vickers, Pettifer, 2000: 44). <\/span><\/span><\/p>\n

P<\/span><\/span>\u00eb<\/span><\/span>rpjekjet p<\/span><\/span>\u00eb<\/span><\/span>r arsimin shqip<\/span><\/span><\/b><\/p>\n

Esht\u00eb pohuar shpesh n\u00eb literatur\u00ebn e huaj se <\/span><\/span>n\u00eb periudh\u00ebn<\/span><\/span> pas Lidhjes Shqiptare t\u00eb Prizrenit sh\u00ebnohet nj\u00eb pauz\u00eb n\u00eb historin\u00eb e L\u00ebvizjes son\u00eb Komb\u00ebtare dhe rrjedhimisht kjo k<\/span><\/span>oh\u00eb paraqitet <\/span><\/span>\u201c<\/span><\/span>e ba<\/span><\/span>rdh\u00eb\u201d<\/span><\/span> n\u00eb historin\u00eb diplomatike t\u00eb \u00e7\u00ebshtjes shqiptare<\/span><\/span> (Puto, 2003: 39). <\/span><\/span>N\u00eb t\u00eb v\u00ebrtet\u00eb, kjo faz\u00eb pasqyron nj\u00eb form\u00eb tjet\u00ebr t\u00eb zhvillimit t\u00eb L\u00ebvizj<\/span><\/span>es K<\/span><\/span>omb\u00ebtare, p\u00ebrpjekjen p\u00ebr nd\u00ebrtimin e identitetit komb\u00ebtar. N\u00eb k\u00ebt\u00eb koh\u00eb, arsimi dhe kultura b\u00ebhen objektiva t\u00eb fuqishme p\u00ebr \u00a0L\u00ebvizjen Komb\u00ebtare.<\/span><\/span> Problem<\/span><\/span>i<\/span><\/span> i arsimit shqip ka qen\u00eb nj\u00eb shqet\u00ebsim i madh i udh\u00ebheq\u00ebsve atdhetar\u00eb shqiptar\u00eb n\u00eb periudh\u00ebn mbas Lidhjes, si n\u00eb \u00e7\u00ebshtjen e gjuh\u00ebs dhe at\u00eb t\u00eb alfabetit. Sami Frash\u00ebri e ka shprehur p\u00ebrmbledhurazi k\u00ebt\u00eb shqet\u00ebsim n\u00eb librin e tij mbi Shqip\u00ebrin\u00eb q\u00eb u botua nga fund i shekullit: XIX: \u00a0\u201cShqip\u00ebria nuk mund t\u00eb ekzistoj\u00eb pa shqiptar\u00ebt, shqiptar\u00ebt nuk mund t\u00eb ekzisto<\/span><\/span>jn\u00eb <\/span><\/span>pa gjuh\u00ebn shqipe, dhe kjo e fundit nuk mund t\u00eb ekzistoj\u00eb pa alfabetin e vet dhe pa shkolla\u201d<\/span><\/span> (Sk\u00ebndi, 2000<\/span><\/span>: 127). <\/span><\/span>Sipas tij \u201c Shqip\u00ebria nuk do t\u00eb<\/span><\/span> mund ta<\/span><\/span> shp\u00ebtonte komb\u00ebsin\u00eb dhe gjuh\u00ebn e saj, po<\/span><\/span> qe se Turqia do t\u00eb vazhdonte t\u2019i<\/span><\/span> ndalonte shqiptar\u00ebt t\u00eb t<\/span><\/span>hemelonin shkollat e tyre amtare<\/span><\/span>, nd\u00ebrsa lejonte komb\u00ebsit\u00eb e tjera, armike t\u00eb saj dhe t\u00eb Shqip\u00ebris\u00eb t\u00eb vepronin si t\u2019u p\u00eblqente. Po t\u00eb vazhdonte sundimi turk, me koh\u00eb nuk do t\u00eb mbetej gjurm\u00eb Shqip\u00ebrie\u201d<\/span><\/span> (Sk\u00ebndi, 2000<\/span><\/span>: 160). <\/span><\/span>Edhe <\/span><\/span>Abdyl Frash\u00ebri do t\u00eb trajtonte<\/span><\/span> n\u00eb <\/span><\/span>shtypin turk t\u00eb koh\u00ebs iden\u00eb \u00a0se<\/span><\/span> \u201cs<\/span><\/span>hqiptar\u00ebt formonin nj\u00eb komb\u00ebsi m\u00eb vete, n\u00eb saj<\/span><\/span> t\u00eb bashk\u00ebsis\u00eb s\u00eb tyre gjuh\u00ebsore, territoriale, kulturore dhe historike, dhe si t\u00eb till\u00eb ata g\u00ebzonin t\u00eb drejt\u00ebn supreme p\u00ebr vet\u00ebvendosje.\u201d<\/span><\/span> (Pollo, Pulaha, <\/span><\/span>1989: 155). <\/span><\/span><\/p>\n

Programi politik i Rilindjes shqiptare filloi me k\u00ebrkes\u00ebn p\u00ebr sigurimin e s\u00eb drejt\u00ebs m\u00eb elementare, – at\u00eb t\u00eb m\u00ebsimit t\u00eb gjuh\u00ebs shqipe<\/span><\/span> (Pollo, 2003: 211). <\/span><\/span>N\u00eb Kanonizm\u00ebn e \u201cShoq\u00ebris\u00eb t\u00eb t\u00eb shtypurit shkronja shqip\u201d theksohej roli i kultur\u00ebs n\u00eb zhvillimin e nj\u00eb kombi: \u201cGjith\u00eb sa kombe jan\u00eb t\u00eb ndrituar\u00eb dhe t\u00eb qytet\u00ebruar\u00eb jan\u00eb ndrituar\u00eb dhe qytet\u00ebruar\u00eb prej shkronjash nd\u00eb gjuh\u00eb t\u00eb veta<\/span><\/span>\u201d (<\/span><\/span>AQSH, F.101, D.48, fl. 66<\/span><\/span>)<\/span><\/span>.<\/span><\/span><\/p>\n

L\u00ebvizja kulturore shqiptare filloi me intelektual\u00eb t\u00eb huaj dhe u pasua nga intelektual\u00eb shqiptar\u00eb q\u00eb jetuan jasht\u00eb hap\u00ebsir\u00ebs gjeografike shqiptare. Me kalimin e viteve, interesi i studiuesve t\u00eb huaj p\u00ebr gjuh\u00ebn shqipe, prejardhjen dhe historin\u00eb e shqiptar\u00ebve u shtua edhe m\u00eb tep\u00ebr<\/span><\/span> (Clayer, <\/span><\/span>2009: 144;<\/span><\/span> Puto, 2013: 89). <\/span><\/span>Duke u interesuar p\u00ebr Shqip\u00ebrin\u00eb, studiuesit per\u00ebndimor\u00eb studiuan lasht\u00ebsin\u00eb, gjuh\u00ebn, traditat dhe zakonet shqiptare n\u00eb origjinalitetine tyre, \u00a0ku vun\u00eb n\u00eb dukje lasht\u00ebsin\u00eb, autoktonin\u00eb, origjinalitetin e k<\/span><\/span>ultur\u00ebs shqiptare, duke dh\u00ebn\u00eb <\/span><\/span>shum\u00eb argumente n\u00eb favor t\u00eb \u00e7\u00ebshtjes komb\u00ebtare t\u00eb shqiptar\u00ebve.<\/span><\/span>Kthimi te origjina ishte i domosdosh\u00ebm p\u00ebr ta b\u00ebr\u00eb m\u00eb t\u00eb leht\u00eb identifikimin e Shqip\u00ebris\u00eb si komb i pavarur<\/span><\/span> (Gut, 2008: 92). \u00a0<\/span><\/span><\/p>\n

T\u00eb par\u00ebt q\u00eb i p\u00ebrdor\u00ebn teorit\u00eb nacionaliste rreth shqiptar\u00ebve qen\u00eb arb\u00ebresh\u00ebt<\/span><\/span>.<\/span><\/span> Brenda k\u00ebsaj ideologjie t\u00eb re albaniste, intelektual\u00ebt arb\u00ebresh\u00eb u orvat\u00ebn t\u00eb gjenin rr\u00ebnj\u00ebt e tyre t\u00eb lashta dhe t\u2019i p\u00ebrdornin ato si nj\u00eb argument p\u00ebr t\u00eb k\u00ebrkuar dhe mb\u00ebshtetur t\u00eb drejt\u00ebn e kombit shqiptar p\u00ebr t\u2019u \u00e7liruar nga osman\u00ebt, ashtu si\u00e7 <\/span><\/span>ishte vepruar me <\/span><\/span>t\u00eb gjith\u00eb popujt e Evrop\u00ebs Juglindore q\u00eb gjendeshin n\u00ebn sundimin osman. N\u00eb funksion t\u00eb k\u00ebtij q\u00ebllimi<\/span><\/span>,<\/span><\/span>ata i gjet\u00ebn rr\u00ebnj\u00ebt te popujt m\u00eb t\u00eb lasht\u00eb jo-grek\u00eb t\u00eb Ballkanit, pra te pellazg\u00ebt dhe il<\/span><\/span>ir\u00ebt. Duke <\/span><\/span>i m\u00ebshuar dy element\u00ebve kryesore<\/span><\/span> t\u00eb identitetit – si\u00e7 ishin gjuha dhe kultura, – arb\u00ebresh\u00ebt p<\/span><\/span>\u00ebrqafuan l\u00ebvizjen e romantizmit<\/span><\/span> n\u00eb rrafshin politik. Ata <\/span><\/span>e <\/span><\/span>shtruan t\u00eb par\u00eb<\/span><\/span>t n\u00eb Evrop\u00eb \u00a0\u00e7\u00ebshtjen shqiptare<\/span><\/span>, nd\u00ebrsa n\u00eb rrafshin letrar u b\u00ebn\u00eb themeluesit e let\u00ebrsis\u00eb moderne shqipe<\/span><\/span> (Altimari, 2012: 13). \u00a0<\/span><\/span><\/p>\n

Arsmimi n\u00eb gjuh\u00ebn amtare<\/span><\/span>,<\/span><\/span> p\u00ebr popullsin\u00eb myslimane e ortodokse ishte jasht\u00ebzakonisht i v\u00ebshtir\u00eb. Shum\u00eb peticione i qen\u00eb drejtuar Sulltanit, nganj\u00ebher\u00eb edhe Fuqive t\u00eb M\u00ebdha, p\u00ebr hapjen e shkollave shqiptare, por m\u00eb kot. Sulltani i kund\u00ebrvihej n\u00eb <\/span><\/span>parim \u00e7do l\u00ebvizjeje komb\u00ebtare t\u00eb popullsis\u00eb shqiptare, ve\u00e7an\u00ebrisht <\/span><\/span>t\u00eb pjes\u00ebs s\u00eb saj myslimane <\/span><\/span>(Sk\u00ebndi<\/span><\/span>,<\/span><\/span> 2000: 129)<\/span><\/span>. <\/span><\/span><\/p>\n

Perandoria Osmane nuk<\/span><\/span> i<\/span><\/span> lejo<\/span><\/span>i <\/span><\/span>shkollat n\u00eb gjuh\u00ebn shqipe edhe <\/span><\/span>pas dekretit perandorak (Hatt-i- Humayun, 1856)<\/span><\/span>, kur me ligj,<\/span><\/span> t\u00eb gjith\u00eb popujt e Perandoris\u00eb kishin trajtim t\u00eb barabart\u00eb n\u00eb arsim.<\/span><\/span>Port\u00ebs s\u00eb Lart\u00eb <\/span><\/span>dhe Patrikan\u00ebs s\u00eb Stambollit i<\/span><\/span>u interesonte t\u2019i mbante shqiptar\u00ebt t\u00eb p\u00ebr\u00e7ar\u00eb fetarisht<\/span><\/span> (Sk\u00ebndi, 2000: 26-27).<\/span><\/span><\/p>\n

Edhe <\/span><\/span>Patrikana e Stambollit <\/span><\/span>i kund\u00ebrvihej gjuh\u00ebs dhe arsimit shqip p\u00ebr ortodoks\u00ebt, sepse kjo donte t\u00eb thoshte humbjen e ndikimit t\u00eb saj, q\u00eb do t\u00eb shkonte ndoshta deri n\u00eb krijimin e nj\u00eb kishe shqiptare t\u00eb pavarur. Patrikana puno<\/span><\/span>i <\/span><\/span>me k\u00ebmb\u00ebngulje p\u00ebr hapjen e shkollave greke, deri n\u00eb fshatrat m\u00eb t\u00eb larg\u00ebta, duke ia kaluar edhe shtetit. N\u00eb vitin 1882, \u00a0n\u00eb vilajetin e Janin\u00ebs, ku kishte nj\u00eb p\u00ebrq\u00ebndrim t\u00eb popullsis\u00eb ortodokse, t\u00eb p\u00ebrb\u00ebr\u00eb nga 532<\/span><\/span> 000 vet\u00eb, kishte nj\u00eb total prej 23 368 student\u00ebsh n\u00eb 665 shkolla greke,<\/span><\/span> nd\u00ebrsa<\/span><\/span> popullsi<\/span><\/span>a<\/span><\/span> myslimane prej 104<\/span><\/span> 239 vet\u00ebsh t\u00eb seksit mashkullor-(vajzat myslimane nuk shkonin n\u00eb shkoll\u00eb) kishte vet\u00ebm 559 student\u00eb<\/span><\/span> (Sk\u00ebndi, 2000: 130).<\/span><\/span><\/p>\n

\u00a0 <\/span><\/span>Nd\u00ebrmjet katolik\u00ebve n\u00eb veri, \u00e7\u00ebshtja e shkollave kishte gjetur nj\u00ebfar\u00eb zgjidhjeje me an\u00ebn e Kultusprotektoriatit, q\u00eb Austri<\/span><\/span>a <\/span><\/span>kishte fituar rreth tre shekuj m\u00eb par\u00eb n\u00eb Traktatin e Vjen\u00ebs (1616) dhe pastaj e kishte \u00a0p\u00ebrt\u00ebrir\u00eb e zgjeruar me traktate e dekrete t\u00eb m\u00ebvon\u00ebshme q\u00eb i jepte t\u00eb drejt\u00eb Vjen\u00ebs t\u00eb angazhohej me nd\u00ebrtimin e riparimin e kishave katolike dhe t\u00eb shkollave. N\u00eb vitin 1848, Perandoria Habsburge futi gjuh\u00ebn amtare shqipe n\u00eb shkollat e saj<\/span><\/span> (Shllaku, 2002: 64). \u00a0<\/span><\/span><\/p>\n

Politika e Monarkis\u00eb dualiste, si\u00e7 p\u00ebrs\u00ebritet shpesh n\u00eb raportet e Ministris\u00eb s\u00eb saj t\u00eb Pun\u00ebve t\u00eb Jashtme, synonte mb\u00ebshtetjen e vet\u00ebdijes komb\u00ebtare t\u00eb shqiptar\u00ebve n\u00ebp\u00ebrmjet kultur\u00ebs s\u00eb tyre komb\u00ebtare, me q\u00ebllim q\u00eb t\u00eb formohej nj\u00eb Shqip\u00ebri e bashkuar, si kund\u00ebrpesh\u00eb ndaj sllav\u00ebve<\/span><\/span> (Sk\u00ebndi, 2000: 128).<\/span><\/span> Me q\u00ebllim q\u00eb t\u00eb dob\u00ebsonte ndikimi<\/span><\/span>n kulturor italian q\u00eb po rritej<\/span><\/span> dhe p\u00ebr t\u00eb forcuar ndikimin e vet, Austro-Hungaria b\u00ebri \u201cnacionalizimin\u201d e shkollave kato<\/span><\/span>like n\u00eb Shqip\u00ebri, duke z\u00eb<\/span><\/span>vend\u00ebsuar n\u00eb mjaft prej tyre gjuh\u00ebn italiane me shqipen. Ndon\u00ebse n\u00eb mas\u00eb m\u00eb t\u00eb kufizuar, edhe Italia u detyrua ta v\u00ebr\u00eb m\u00ebsimin e shqipes n\u00eb shkollat e saj n\u00eb Shqip\u00ebri<\/span><\/span> (Dedja etj., 2003: 137). <\/span><\/span>P\u00ebr t\u2019iu kund\u00ebrv\u00ebn\u00eb ndikimit austriak, italian\u00ebt, aty nga fund i shekullit t\u00eb n\u00ebnt\u00ebmb\u00ebdhjet\u00eb, filluan t\u00eb themelojn\u00eb shkolla n\u00eb Shkod\u00ebr dhe n\u00eb qytetet bregdetare, ku jepej m\u00ebsim gjuha shqipe. <\/span><\/span>Pavar\u00ebsisht nga synimet ekspansioniste dhe konkurenca midis Austro-Hungaris\u00eb dhe Italis\u00eb, shqiptar\u00ebt, p\u00ebrmes shkollave t\u00eb hapura nga k\u00ebto vende, u ekzpozuan ndaj<\/span><\/span> ideve dhe kultur\u00ebs per\u00ebndimore,<\/span><\/span> d<\/span><\/span>uke u b\u00ebr\u00eb t\u00eb vet\u00ebdijsh\u00ebm p\u00ebr<\/span><\/span> interesat e tyre komb\u00ebtare dhe individualitetin e tyre<\/span><\/span> (<\/span><\/span>Fischer, 2013: 2-3). \u00a0<\/span><\/span><\/p>\n

Ndikim t\u00eb madh n\u00eb l\u00ebvizjen kulturore t\u00eb shqiptar\u00ebve pati \u201cShoq\u00ebria e t\u00eb shkruarit shkronja shqip\u201d e Stambolli<\/span><\/span> (Jevalich, 2004: 209)<\/span><\/span>,<\/span><\/span> q<\/span><\/span>\u00eb nisej nga teza e shpallur prej rilind\u00ebsve t\u00eb par\u00eb, se \u201c\u00e7do komb q\u00eb nuk e shkruan gjuh\u00ebn e tij dhe nuk ka alfabetin e vet komb\u00ebtar, \u00ebsht\u00eb nj\u00eb komb i prapambetur\u201d<\/span><\/span> (Buda, 2002: <\/span><\/span>337-370). \u00a0<\/span><\/span>Krijimi i saj is<\/span><\/span>hte hapi i par\u00eb p\u00ebr t\u00eb dal\u00eb <\/span><\/span>nga faza e veprimeve t\u00eb ve\u00e7uara dhe p\u00ebr t\u00eb krijuar nj\u00eb b\u00ebrtham\u00eb organizative e p\u00ebrfaq\u00ebsuese t\u00eb L\u00ebvizjes Komb\u00ebtare Shqiptare<\/span><\/span>(<\/span><\/span>Buda, 2002: 126). <\/span><\/span>Synimi i saj ishte themelimi i shkollave laike shqipe, t\u00eb p\u00ebrbashk\u00ebta p\u00ebr t\u00eb gjith\u00eb shqiptar\u00ebt, pavar\u00ebsisht nga feja e tyre. Shkollat<\/span><\/span> laike shqiptare<\/span><\/span> kish<\/span><\/span>in <\/span><\/span>si detyr\u00eb q\u00eb n\u00ebp\u00ebrmjet p\u00ebrhapjes s\u00eb gjuh\u00ebs shqipe, t\u00eb ndihmon<\/span><\/span>in <\/span><\/span>n\u00eb zgjimin e nd\u00ebrgjegjes komb\u00ebtare dhe n\u00eb rritjen e p\u00ebrpjekjeve t\u00eb shqiptar\u00ebve p\u00ebr autonomi.<\/span><\/span> Luigj Gurakuqi, drejtori i par\u00eb <\/span><\/span>i <\/span><\/span>Normales thekson:<\/span><\/span> \u201cKur flasim p\u00ebr shkoll\u00ebn shqipe, nuk duhet t\u00eb kemi parasy<\/span><\/span>sh vet\u00ebm ato ku m\u00ebsohet shqipja<\/span><\/span> por<\/span><\/span>,<\/span><\/span> m\u00eb tep\u00ebr<\/span><\/span>,<\/span><\/span> ato ku m\u00ebsimi t\u00eb jet\u00eb gjithnj\u00eb shqiptar dhe t\u2019u p\u00ebrgjigjet nevojave t\u00eb komb\u00ebsis\u00eb son\u00eb\u201d<\/span><\/span> (Musaj, 2017)<\/span><\/span>. \u00a0 <\/span><\/span><\/p>\n

Dy jav\u00eb m\u00eb von\u00eb u \u00e7el shkolla shqipe n\u00eb Pogradec, pastaj me radh\u00eb n\u00eb Oh\u00ebr, Rek\u00eb, Ersek\u00eb, Leskov<\/span><\/span>i<\/span><\/span>k, Polen\u00eb, Luaras, Elbasan. M\u00ebsimi dhe librat shqip u p\u00ebrhap\u00ebn gjithashtu n\u00eb viset e Kosov\u00ebs, si n\u00eb Prizren, Gjakov\u00eb, Pej\u00eb, Ferizaj, Drenic\u00eb, etj<\/span><\/span>(Dedja etj., 2003: 16<\/span><\/span>).<\/span><\/span><\/p>\n

P\u00ebr t\u00eb ndihmuar mbar\u00ebvajtjen e arsimit dhe \u00e7eljen e shkollave t\u00eb reja, n\u00eb vitin 1888 u themelua \u201cShoq\u00ebria e M\u00ebsimit Shqip\u201d, q\u00eb arriti t\u00eb kishte 160 antar\u00eb, shqiptar\u00eb t\u00eb dy besimeve, ku \u00e7donj\u00ebri prej tyre paguante nj\u00eb kuot\u00eb mujore<\/span><\/span> (Dedja etj., 2003: 136) <\/span><\/span>q\u00eb shko<\/span><\/span>nte p\u00ebr financimin e shkollave. \u00a0<\/span><\/span><\/p>\n

Zhvillimet n<\/span><\/span>\u00eb<\/span><\/span> arsimin shqip pas revolucionit xhonturk \u00a0 <\/span><\/span><\/b><\/p>\n

Pas revolucionit xhonturk, <\/span><\/span>n\u00eb themel t\u00eb politik\u00ebs nacionaliste<\/span><\/span>xhonturke u vu doktrina e osmanizmit q\u00eb i shpallte t\u00eb gjith\u00eb shtetasit e Perandoris\u00eb \u201cosmanllinj\u201d dhe \u201ct\u00eb barabart\u00eb para ligjit\u201d. Me k\u00ebt\u00eb rast u lejua ngritja e klubeve kulturore dhe hapja e shkollave n\u00eb gjuh\u00ebt e komb\u00ebsive t\u00eb ndryshme. N\u00eb Shqip\u00ebri u hap\u00ebn shum\u00eb klube kulturore dhe l\u00ebvizja p\u00ebr shkoll\u00ebn shqipe u shtri n\u00eb t\u00eb gjith\u00eb vendin. Klubet dhe shoq\u00ebrit\u00eb atdhetare siguruan mjete financiare p\u00ebr shkollat shqipe, me an\u00eb t\u00eb cilave p<\/span><\/span>aguheshin lokalet dhe m\u00ebsuesit<\/span><\/span> (Dedja etj., 2003: 177-179). \u00a0<\/span><\/span><\/p>\n

Zhvillimet arsimore diktuan nevoj\u00ebn e nj\u00ebsimit t\u00eb alfabetit t\u00eb gjuh\u00ebs shqipe. Kongresi i Manastirit<\/span><\/span>,<\/span><\/span> i mbajtur me 14-22 n\u00ebntor t\u00eb viti 1908<\/span><\/span>,<\/span><\/span> zgjodhi alfabetin latin q\u00eb do t\u00eb ndikonte n\u00eb zhvillimin e shkrimit shqip dhe do t\u00eb ndihmonte n\u00eb unifikim<\/span><\/span>in kulturor t\u00eb kombit shqiptar.<\/span><\/span> N\u00eb fakt, vet\u00eb kontrasti midis alfabetit latin dhe atij turk do ta b\u00ebnte vet\u00ebdijen shqiptare <\/span><\/span>t\u00eb ishte ndryshe nga ajo e turq<\/span><\/span>ve\u201d<\/span><\/span> (Sk\u00ebndi, 2000: 187).<\/span><\/span><\/p>\n

Xhonturqit kishin frik\u00eb se\u201d duke theksuar komb\u00ebsin\u00eb e p\u00ebrbashk\u00ebt, alfabeti do t\u2019i bashkonte shqiptar\u00ebt dhe eventualisht do t\u2019i shk\u00ebpuste nga Turqia\u201d, prandaj organizuan nj\u00eb kongres tjet\u00ebr n\u00eb Dib\u00ebr, ku u b\u00eb nj\u00eb l\u00ebshim, duke e l\u00ebn\u00eb shkrimin e shqipes me alfabetin q\u00eb do t\u00eb zgjidhte secili sipas d\u00ebshir\u00ebs. P\u00ebr ta v\u00ebn\u00eb n\u00eb zbatim k\u00ebt\u00eb vendim, pas Kongresit t\u00eb Dibr\u00ebs, xhonturqit organizuan demonstrata<\/span><\/span>,<\/span><\/span> n\u00eb qytete t\u00eb ndryshme t\u00eb Shqip\u00ebris\u00eb<\/span><\/span>,<\/span><\/span> n\u00eb favor t\u00eb alfabetit turk, duke b\u00ebr\u00eb p\u00ebrpjekjen e fundit p\u00ebr t\u00eb ushqyer p\u00ebr\u00e7arjen n\u00eb mes t\u00eb shqiptar\u00ebve. Por atdhetar\u00ebt shqiptar\u00eb nuk u t\u00ebrhoq\u00ebn dhe organizuan nj\u00eb kongres tjet\u00ebr n\u00eb Elbasan, k<\/span><\/span>u u theksua se \u201cishte detyr\u00eb e<\/span><\/span> Klubit t\u00eb Manastirit t\u00eb fuste gjuh\u00ebn shqipe n\u00eb t\u00eb gjith\u00eb shkoll<\/span><\/span>at e Shqip\u00ebris\u00eb, n\u00ebnkuptohet<\/span><\/span> me alfabetin latin<\/span><\/span> (Sk\u00ebndi, 2000: 343-344). <\/span><\/span>Kongresi i Elbasanit<\/span><\/span> vendosi \u00a0hapjen<\/span><\/span>,<\/span><\/span> n\u00eb vjesht\u00eb t\u00eb atij viti<\/span><\/span>,<\/span><\/span>t\u00eb nj\u00eb shkolle normale (pedagogjike) n\u00eb at\u00eb qytet, p\u00ebr p\u00ebrgatitjen e m\u00ebsuesve t\u00eb shkollave fillore. <\/span><\/span><\/p>\n

Projekti xhonturk p\u00ebr futjen e alfabetit turk n\u00eb shkollat shqipe nuk u realizua dhe \u00e7\u00ebshtja e alfabetit u b\u00eb shkas p\u00ebr fillimin e nj\u00eb ko<\/span><\/span>nflikti t\u00eb hapur midis xhonturqve dhe shqiptar\u00ebve. D<\/span><\/span>uke qen\u00eb se qeveria e Stambollit qe e pazonja p\u00ebr t\u00eb realizuar q\u00ebllim<\/span><\/span>et e veta me an\u00eb t\u00eb propagand\u00ebs, m<\/span><\/span>e urdh\u00ebr<\/span><\/span> mbyll<\/span><\/span>i <\/span><\/span>shoq\u00ebrit\u00eb dhe klubet shqiptare,<\/span><\/span> ndal<\/span><\/span>oi <\/span><\/span>librat dhe gazetat n\u00eb shqip dhe<\/span><\/span> mbyll<\/span><\/span>i <\/span><\/span>shkollat n\u00eb gjuh\u00ebn shqipe. N\u00eb ato kushte, shkollat shqipe punuan n\u00eb kushte ilegale<\/span><\/span>,<\/span><\/span> deri sa n\u00eb mars t\u00eb vitit 1911, nj\u00eb qarkore e Ministris\u00eb s\u00eb Brend\u00ebshme n\u00eb Stamboll <\/span><\/span>urdh\u00ebroi <\/span><\/span>ri\u00e7eljen e <\/span><\/span>tyre, <\/span><\/span>sikund\u00ebr dhe \u00e7eljen e t\u00eb rejave dhe p\u00ebrdorimin e alfabetit latin<\/span><\/span>(Sk\u00ebndi, 2000): 350). <\/span><\/span>Por p\u00ebrpjekjet p\u00ebr\u00e7ar\u00ebse t\u00eb xhonturq\u00ebve vazhduan edhe m\u00eb tej, duke e trajtuar problemin e arsimit shqip d<\/span><\/span>he t\u00eb alfabetit <\/span><\/span>l<\/span><\/span>a<\/span><\/span>tin si t\u00eb d\u00ebm<\/span><\/span>sh<\/span><\/span>\u00ebm<\/span><\/span> p\u00ebr fen\u00eb myslimane dhe t\u00eb rrezikshme p\u00ebr interesat e Perandoris\u00eb. <\/span><\/span><\/p>\n

Me fill<\/span><\/span>imin e l\u00ebvizjeve kryengrit\u00ebse t\u00eb shqiptar\u00ebve, \u00e7\u00eb<\/span><\/span>shtja e shkollave shqipe doli n\u00eb plan t\u00eb dyt\u00eb. Perandoris\u00eb Osmane n\u00eb Ballkan<\/span><\/span>,<\/span><\/span> n\u00ebn goditjet e Rusis\u00eb dhe aleat\u00ebve t\u00eb saj ballkanik\u00eb, po i tronditeshin themelet dhe kjo k\u00ebrkonte nj\u00eb sjellje tjet\u00ebr <\/span><\/span>nga ana e shqiptar\u00ebve, si <\/span><\/span>dhe marrje p\u00ebrgjegj\u00ebsish\u00eb <\/span><\/span>prej tyre <\/span><\/span>p\u00ebr fatet e kombit<\/span><\/span> shqiptar<\/span><\/span>. \u00a0<\/span><\/span><\/p>\n

P\u00ebrfundime<\/b><\/span><\/span><\/p>\n

Shqiptar\u00ebt jan\u00eb t\u00eb fundit n\u00eb rajon q\u00eb zhvilluan arsimin n\u00eb gjuh\u00eb<\/span><\/span>n e vet dhe k<\/span><\/span>rijuan shkollat shqipe, sepse arsimimi i tyre n\u00eb gjuh\u00ebn amtare ishte konsideruar nga Porta e Lart\u00eb si mjet p\u00eb<\/span><\/span>r realizimin e<\/span><\/span> shk\u00ebputjes nga <\/span><\/span>shteti osman. <\/span><\/span>Edhe shtetet shoviniste fqinje, i intensifikuan p\u00ebrpjekjet p\u00ebr hapjen e shkollave t\u00eb huaja, n\u00eb p\u00ebrpjekje p\u00eb<\/span><\/span>r peng<\/span><\/span>imin e zgjimit komb\u00ebtar t\u00eb shqiptar\u00ebve. <\/span><\/span><\/p>\n

Gjat\u00eb Rilindjes u krijua themeli i literatur\u00ebs dhe kultur\u00ebs s\u00eb Shqip\u00ebris\u00eb si nj\u00eb komb. N\u00eb fund t\u00eb shekullit t\u00eb n\u00ebnt\u00ebmb\u00ebdhjet\u00eb nj\u00eb kultur\u00eb e re komb\u00ebtare nuk ishte m\u00eb aspirat\u00eb, por nj\u00eb fenomen i v\u00ebrtet\u00eb me brezat e shkrimtar\u00ebve, mendimtar\u00ebve, publicist\u00ebve dhe studiuesve nga fusha t\u00eb ndryshme, nj\u00eb realitet q\u00eb<\/span><\/span> d\u00ebshm<\/span><\/span>onte <\/span><\/span>identitetin unik kulturor t\u00eb popullit shqiptar<\/span><\/span>. <\/span><\/span>P\u00ebrmes shkollimit n\u00eb shqip, shqiptar\u00ebt m\u00ebsuan t\u00eb lexojn\u00eb e t\u00eb shkruajn\u00eb n\u00eb gjuh\u00ebn e tyre, u njoh\u00ebn me historin\u00eb dhe traditat komb\u00ebtare, duke u vet\u00ebdij\u00ebsuar se ata p\u00ebrb\u00eb<\/span><\/span>nin <\/span><\/span>nj\u00eb popull t\u00eb lasht\u00eb, leht\u00ebsisht t\u00eb dalluesh\u00ebm prej fqinj\u00ebve dhe p\u00ebr rrjedhoj\u00eb <\/span><\/span>u<\/span><\/span>takonte t\u00eb kish<\/span><\/span>in <\/span><\/span>shtetin e <\/span><\/span>tyre <\/span><\/span>dhe t\u00eb vendos<\/span><\/span>nin<\/span><\/span> p\u00ebr fatin e <\/span><\/span>vet. <\/span><\/span><\/p>\n

Arkiv<\/b><\/span><\/span>\u200b<\/p>\n

– <\/span>AQSH – Arkivi Qendror i Republik<\/span><\/span>\u00eb<\/span><\/span>s s<\/span><\/span>\u00eb<\/span><\/span> Shqip<\/span><\/span>\u00eb<\/span><\/span>ris<\/span><\/span>\u00eb<\/span><\/span>.<\/span><\/span><\/div>\n
– <\/span>HHStA PA A – Hof und Staatarchiv, Politiches Archiv von Austria.<\/span><\/span><\/div>\n
– <\/span>AMAE-Archivio Storico Diplomatico di Ministero degli Affari Esteri.<\/span><\/span><\/div>\n

Libra dhe periodik\u00eb<\/b><\/span><\/span><\/p>\n

– <\/span>Dedja,<\/span><\/span> Bedri etj,<\/span><\/span> Historia e arsimit dhe mendimit <\/span><\/span>pedagogjik shqiptar,<\/span><\/span> v\u00ebllimi I<\/span><\/span>; botim i Institutit t\u00eb <\/span><\/span>Studimeve Pedagogjike, Tiran\u00eb 2003<\/span><\/span><\/div>\n
– <\/span>Dit\u00ebrr\u00ebfenj\u00ebs<\/span><\/span>i Kombiar, Sofje, mot i kat\u00eb<\/span><\/span>rt, 1900. <\/span><\/span><\/div>\n
– <\/span>Doja, <\/span><\/span>Albert. <\/span><\/span>The Politics of Religion in the Reconstruction of Identities: The Albanian Situation. Critique of Anthropology,<\/span><\/span> SAGE Publications 2000.<\/span><\/span><\/div>\n
– <\/span>Duijzings,<\/span><\/span> Ger<\/span><\/span>. <\/span><\/span>\u201dReligion and the politi<\/span><\/span>cs of \u2018Albanianism<\/span><\/span>: Naim Frash\u00ebri \u2019s Bektashi writings<\/span><\/span>\u201d<\/span><\/span>,<\/span><\/span>published in: Stephanie Schwandner-Sievers and Bernd J. Fischer (eds), <\/span><\/span>Albanian Identities: Myths, Narratives and Politics. <\/span><\/span>London: Hurst 2002. <\/span><\/span><\/div>\n
– <\/span>Fischer, P Bernd J. Paper, <\/span><\/span>A Brief Historical Overview of the Development of Albanian Nationalism,<\/span><\/span> Indiana University-Fort Wayne 2013.<\/span><\/span><\/div>\n
– <\/span>Frash\u00ebri.<\/span><\/span> Kristo<\/span><\/span>. <\/span><\/span>Shpallja e Pavar\u00ebsis\u00eb s\u00eb Shqip\u00ebris\u00eb,<\/span><\/span>botim i Akademis\u00eb s\u00eb Shkencave,<\/span><\/span> Tiran\u00eb, 2008.<\/span><\/span><\/div>\n
– <\/span>Frash\u00ebri, Kristo<\/span><\/span>.<\/span><\/span> Rruga drejt pavar\u00ebsis\u00eb,<\/span><\/span> Studime Historike, viti 1997, \u00a0<\/span><\/span>Nr.1- 4.<\/span><\/span><\/div>\n
– <\/span>Gawrych, George<\/span><\/span>.<\/span><\/span> The Crescent and the Eagle: Ottoman Rule, Islam and the Albanians, 1<\/span><\/span>874-1913,<\/span><\/span>I.B.Tauris, London-New<\/span><\/span> York 2006.<\/span><\/span><\/div>\n
– <\/span>Historia e Popullit Shqiptar, v\u00ebllimi II, Rilindja Komb\u00ebtare, <\/span><\/span>vitet 30 t\u00eb shek. XIX – 1912, botim i Akademis\u00eb s\u00eb Shkencave t\u00eb Shqip\u00ebris\u00eb, Toena 2002.<\/span><\/span><\/div>\n
– <\/span>Jelavich,<\/span><\/span> Charles &<\/span><\/span> Barbara<\/span><\/span>. <\/span><\/span>Themelimi i shteteve komb\u00ebtare t\u00eb Ballkanit 1804-1920,<\/span><\/span>botimet <\/span><\/span>\u201cDituria\u201d Tiran\u00eb 2004.<\/span><\/span><\/div>\n
– <\/span>Kanonizm\u00eb e \u201cShoq\u00ebris\u00eb t\u00eb t\u00eb shypurit shkronja shqip\u201d, AQSH, F.101, D.48, fl. 66.<\/span><\/span><\/div>\n
– <\/span>Misha, Piro<\/span><\/span>.<\/span><\/span> \u201cInvention of Nationalism, Myth and amnesia in Albanian Identities, Myth and <\/span><\/span>History\u201d,<\/span><\/span>editors Stephanie Schw<\/span><\/span>andner-Sievers, Bernd J.Fischer, Bloomington & Indianapolis, Indiana University Press, Hurst & Co 2002<\/span><\/span>.<\/span><\/span><\/div>\n
– <\/span>Pollo<\/span><\/span>, <\/span><\/span>Stefanaq<\/span><\/span>. <\/span><\/span>,<\/span><\/span>N\u00eb gjurm\u00eb t\u00eb histories\u00eb shqiptare II,<\/span><\/span>botim i Institutit t\u00eb Historis\u00eb,Tiran\u00eb 2003.<\/span><\/span><\/div>\n
– <\/span>Pollo,<\/span><\/span> Stefanaq<\/span><\/span>, <\/span><\/span>Pulaha<\/span><\/span> ,Selami<\/span><\/span>.<\/span><\/span> Aktet t\u00eb Rilindj\u00ebs Komb\u00ebtare Shqiptare1878-1912, <\/span><\/span>botim i Institutit t\u00eb Historis\u00eb Tiran\u00eb<\/span><\/span>. <\/span><\/span><\/div>\n
– <\/span>Puto <\/span><\/span>Arben<\/span><\/span>.<\/span><\/span> Historia diplomatike e \u00e7\u00eb<\/span><\/span>shtjes shqiptare,<\/span><\/span>Albin, Tiran\u00eb 2003.<\/span><\/span><\/div>\n
– <\/span>Puto, <\/span><\/span>Artan<\/span><\/span>.<\/span><\/span> The Ide<\/span><\/span>a of nation during the Albanian<\/span><\/span>National Movement (1878-1912),<\/span><\/span> botimet Dudaj, Tiran\u00eb 2013.<\/span><\/span><\/div>\n
– <\/span>Prift<\/span><\/span>i<\/span><\/span>,<\/span><\/span> Kristaq<\/span><\/span>.<\/span><\/span> Lidhja Shqiptare e Pej\u00ebs, <\/span><\/span>botim i Institutit t\u00eb Historis\u00eb, Toena 2002.<\/span><\/span><\/div>\n
– <\/span>Rexha, Iliaz<\/span><\/span>. Komiteti i Stambolli<\/span><\/span>t dhe Aktivitieti tij,<\/span><\/span>Konferenc\u00eb<\/span><\/span> shkencore e 100- <\/span><\/span>vjetorit te Lidhjes Shqiptare t\u00eb<\/span><\/span> Prizrenit, Akademia e Shkencave dhe e Arteve t\u00eb Kosov\u00ebs, Prishtine 1981.<\/span><\/span><\/div>\n
– <\/span>Roudometof,<\/span><\/span> Victor<\/span><\/span>. \u201cFrom Rum Millet to Greek Nation, Enlightenment, Secularisation and National Identity in Ottoman Balkan Society,<\/span><\/span> 1453 \u2013 1821\u201d,<\/span><\/span>\u00a0Journal of Modern Greek Studies, 16(1):11-48.<\/span><\/span><\/div>\n
– <\/span>Rrapaj, Jonilda<\/span><\/span>&<\/span><\/span>\u00a0Kolasi Klevis<\/span><\/span> (2013). <\/span><\/span>\u201c<\/span><\/span>The Curious Case of Albanian<\/span><\/span> Nationalism: the Crooked Line from a<\/span><\/span> Scattered Array of Clans to a Nation-State<\/span><\/span>\u201d,<\/span><\/span>The Turkish Yearbook of International\u00a0Relations, Volume 44.<\/span><\/span><\/div>\n
– <\/span>Sk\u00ebndi, Stavro<\/span><\/span>. <\/span><\/span>Zgjimi komb\u00ebtar shqiptar 1878-1912,<\/span><\/span>p\u00ebrkthyer nga Sk\u00ebnder Luarasi dhe Nestor Nepravishta, Phoenix and Sht\u00ebpia e Librit dhe e Komunikimit<\/span><\/span>, Tiran\u00eb 2000<\/span><\/span>.<\/span><\/span><\/div>\n
– <\/span>Shllaku, <\/span><\/span>Ludovik. <\/span><\/span>Shkollat klerikale,<\/span><\/span> botimet \u00a0\u201cCamaj – Pipa\u201d, Shkod\u00ebr 2002.<\/span><\/span><\/div>\n
– <\/span>Shpuza, Gazmend <\/span><\/span>. <\/span><\/span>\u201cEmancepimi shqiptar, hapi i par\u00eb drejt afirmimit t\u00eb kombit\u201d,<\/span><\/span> Studime Historike 2001, Nr.1-2,<\/span><\/span> botim i Institutit t\u00eb Historis\u00eb.<\/span><\/span><\/div>\n
– <\/span>Trix,<\/span><\/span> Frances<\/span><\/span>. <\/span><\/span>\u201dThe Stamboul Alphabet of <\/span><\/span>Shemseddin Sami Bey: Precursor to Turkish Script Reform\u201d, <\/span><\/span>International Journal of Middle East Studies, Vol. 31, No. 2 (May, 1999).<\/span><\/span><\/div>\n
– <\/span><\/a><\/a>Vickers<\/span><\/span>,<\/span><\/span> Miranda<\/span><\/span>,<\/span><\/span> Pettifer<\/span><\/span><\/a> James. <\/span><\/span>Albania: From Anarchy to a Balkan Identity,<\/span><\/span> NYU Press, 2000 <\/span><\/span><\/div>\n
– <\/span>Vlora, Eqerem bej<\/span><\/span>.<\/span><\/span> Kujtime 1885-1925,<\/span><\/span> Sht\u00ebpia e Librit & Komunikimit, Tiran\u00eb 2003.<\/span><\/span><\/div>\n

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Nga: Doktorant Nikoll\u00eb Loka P\u00ebrmbledhje Nacionalizmi ballkanik lindi si fenomen kulturor dhe politik i kufizuar…<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[704,709],"tags":[],"class_list":["post-8823","post","type-post","status-publish","format-standard","hentry","category-histori","category-kryesor"],"yoast_head":"\nRoli i arsimit n\u00eb formimin e vet\u00ebdijes komb\u00ebtare gjat\u00eb gjysm\u00ebs s\u00eb dyt\u00eb t\u00eb shekullit XIX dhe fillimit t\u00eb shekullit XX. - Pirusti News<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/pirustinews.com\/?p=8823\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Roli i arsimit n\u00eb formimin e vet\u00ebdijes komb\u00ebtare gjat\u00eb gjysm\u00ebs s\u00eb dyt\u00eb t\u00eb shekullit XIX dhe fillimit t\u00eb shekullit XX. - 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