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  1. #1
    R[love]ution Maska e Hyllien
    Anėtarėsuar
    28-11-2003
    Vendndodhja
    Mobil Ave.
    Postime
    7,708

    Aleksandri i Madh, gjuha burashaski dhe ilirėt e Pakistanit

    Pershendetje,

    Pas disa kohe perpjkjesh arrita te shtij ne dore artikullin nga revista The Bridge, dhe me pas disa website shkollore ne reference me gjuhen Burushaski(Burrashki).

    Burushet:


    Burushet, gjithashtu te njohur si Burushas, jetojne ne tre zona malore ne Pakistanin verior qe njihet me emrin Hunza. Asnjeri nuk di origjinen e sakte te Burusheve, por sipas legjended, 3 ushtar nga ushtria e Aleksandrit te Madh, erdhen dhe u vendosen ne Hunza rreth 300 BC. Nje tjeter histori thote se Burushet, u spostuan poshte nga veriperendimi i Indise nga pushtuesit Indo-Arjan. Per qindra vjet territori i krahines se Hunza udhehiqeshe nga nje princ. Me vone nga 1892 deri ne 1949, Anglezet ishin ata qe benin ligjin ne keto territore. Ne 1949, Pakistani morri perseri kontrollin e Hunza. Kjo u arrit nepermjet traktatit qe u krye me Kombet e Bashkuara dhe qe solli fundin e luftes Pakistan-Indi per kete krahine. Burushet jane njerez shume krenar dhe mjaft mikprites. Shume prej tyre kryesisht punojne token, por disa merren dhe me tregeti dhe turizem

    Disa nga Burushat punojne per shtetin. Lidhjet familjare te Burusheve jane shume te rendesishme. Burri eshte gjithmone ne krye te familjes. Ato zakonisht nuk martohen me asnje grup tjeter etnik, as Hunza ose Nagar Burusho. Shtepite e tyre jane ndertuar me beton ose gur dhe nuk jane shume te ngrohta nga dimri. Zakonisht perdoret Kerosene per tu ngrohur. Burushet hajne shume fruta, perime dhe prodime gruri. Disa nga ushqimet e tyre te preferuara jane pjeshka, kajsia dhe arrat. Ata rrisin dhente per lesh dhe qumesht. Industria e tyre primare eshte prodhimi i rrobave prej leshi dhe kajsia te thara.

    Gjuha qe flitet nga Burushet quhet Burushaski. Eshte gjuha e tyre kryesore por nuk eshte akoma nje gjuhe qe shkruhet. Njerez te kualifikuar nevojiten per te formuluar alfabetin e ketyre njerezve, ne nje menyre qe Bibla te perkthehet ne gjuhen e tyre. Hunza, Nagar dhe Lugina Yasin kane dialekte te vecanta. Shume ngjashmeri ka ndermjet Hunza dhe dialektit Nagar. Urdu eshte gjuha kombetare e Pakistanit dhe eshte dhe gjuha dytesore e Burusheve.

    Tradicionalisht, Burushet ishin animist, besonin ne objekte qe nuk kane shpirt, por Islami tani eshte feja e tyre. Burushet kane nje diference nga lugina ne lugine te klasifikuar se nga kush fraksion i Islamit ato ndjekin. Shume prej tyre jane Ismails, te tjeret Shia ose Sunni. Aga Khan qe eshte dhe udheheqesi shpirteror i Ismailive dhe thuhet se eshte i vetmi qe ka Shpirtin e Shenjte. Ata besojne se ai eshte rapresentuesi i Zotit ne toke. Ismaili nuk besojne se Jezusi ishte femija i zotit, por ama ato besojne se ai qe nje profet i madh. Burushet nuk kane asnje fare urrejtje ndaj Krishtereve sepse ato pranohen si udheheqesat shpirteror ne kuptimin vellazeror. Ata madje jane dhe te hapur sa here ka diskutime per Zotin dhe nuk e dekurajojne kurre ate qe do te lexoj Biblen. Shiitet nuk jane dhe aq te hapur.

    Ne ditet e sotme populli Burush vuan shume nga shendeti. Mungesa e ujit, dhe izolimi nga bota kane ndikuar shume ne varferine e keti rrajoni.

    Perkthyer
    S. Anderson

    -----------------------------

    Artikulli nga revista "The Bridge"
    Do postoj vetem pjesen qe flitet per Burushasket, pasi ka dhe pjese per popullin Pashtun=Pushtus, etj etj. Personi qe ka kryer kete artikull ka siguruar ne dore artikuj eksluziv nga bibloteka e Columbia University.

    Rexh Xhakli

    "I became a friend of the Church's Council and after some days one of the church advisors called ēiko phones me to let me know about their difficult position. During the conversation he told me that he found that I was interested about the history of Albanians and he wanted to show me what his father or his grandfather had told him. He told to me that his father had graduated at the Cairo University and as a student he went for a walk together with an Albanian student. A student of another nationaliy joined them too, their friend. While, they were walking they spoke in Arabic language. When they had to talk about something that was secret they spoke in Albanian in order not to be understood by their friend. Their friend kept quiet and when they finished the conversation he told them that he understood everything, and that he speaks that language too. Two Albanian students remained amazed and asked him why he didn't tell what he had studied Albanian language. He swore that he had never studied Albanian, but that language was spoken in his birthplace. They told him how could be spoken the Albanian language there; that he came from the cursed devil in Pakistan near India. He esplained them that his country was called Burria(men)(Burushu) and surely all of them were burria (men-soldiers) of Alexander the Great. The two Albanian stubborn students didn't believe to him. The boy became nervous becouse they called him a liar. He wrote to hsi father that when he will buy him the ticket for sumemr holidays he wanted to take two of his friends from the university who were speaking Albanian language. So, two Albanians went on summer holydays together with their friend in the place called Burria and when they arrived there they remaned senseles when they realized that they were speaking Albanian Langauge(surely in dialect). The boy's father since he was the Governor of Burria accepted them with a lot of pleasure and explained to them many interesting things and told to them that beyong the monuntains on the Indian part live our people in a place calles Kaushet(Qaushet).
    I think that they didn't settle there after the murder of Achilles(Cleats), but they remained there when Alexander the Great decided to come back from India to Babylon and older soldiers who were Phillip's soldiers, bedore leaving he asked them to go through Hindu Kush, an easier way for older people. Whereas he left himself, Petale, India, through the desert of Makran, a very difficult and dangerous road. Whereas half of the army leaded by Narkos was aksed by him to go through the Indian Ocean, thinking that he will be connected with Nile and will come out in the Mediterranean Sea. I think that those who were sent through Hindi Kush about six thousand soldiers stopped in actual Burria. But, it is not sure yet becouse Alexander in order to protect the rear of the supplies he left many of his soldiers as in Baktria and in any other fortress. Burushu could be any of those soldiers.

    Common mistake

    Whereas in 1990, in a cocktail in Washington t was my honor to have a long conversation with the Pakistani's abassador in Washington and I asked him: "Tell me does it look like that the family Buta seems to be with European face that it is whiter from other Pakistanis". He told me that they are Greeks and remained there after Alexander, they even have the monument of Alexander the Great in their town and that they are called Pashtun-Pashto-Invader(Pushtues-Albanian).
    ----------------------------------------------------------------------

    Marre nga "The Bridge" fq25.

    =================================================

    Eshte bere nje studim nga nje Egjiptjan mbas kesaj ndodhie. Teza eshte mbrojtur ne Oxford dhe vendos perfundimisht lidhjen Ilire te asaj gjuhes. Vereni pra se si ka ngelur qe ata jane Grek, pro nga ana tjeter keta akoma nuk dine te shkruajne gjuhen e tyre, pasi sahati i ka mbetur 2400 vjet prapa, ne kohe kur Shqipja akoma nuk shkruheshe, ose edhe nese shkrueshe ishin shume shume te pakten qe dinin keto gjera. Shqipja duke ju referuar si Fallmerayerit, Faverial dhe Angely qe gjuhe e popullit dhe gjuha qe flitesh me shume ne gjith rrajonin.

    Studimin do mundohem ta siguroj ne te ardhmen dhe ta postoj ketu komplet po qe.
    "The true history of mankind will be written only when Albanians participate in it's writing." -ML

  2. #2
    R[love]ution Maska e Hyllien
    Anėtarėsuar
    28-11-2003
    Vendndodhja
    Mobil Ave.
    Postime
    7,708
    Kushdo qe ka informacion te metejshem do bente pune te madhe ta postonte ne kete teme. Duke qene se ka dalur ne pah shume vone qe keto gjuhe jane te ngjashme nuk di akoma te kete studime me te thelluara, pasi sigurisht ne Shqiptaret mund te ndihmojme shume ne ate popullsi dhe rrjedhimisht ata mund te na ndihmojne jashtmase me fjale te humbura dhe me nje tjeter dokument(kesaj rradhe I GJALLE) qe verteton lidhjen Shqiptaro-Ilire.
    "The true history of mankind will be written only when Albanians participate in it's writing." -ML

  3. #3
    i/e regjistruar Maska e Pelasgian
    Anėtarėsuar
    16-06-2002
    Vendndodhja
    Londer
    Postime
    391

    Gjithashtu Kalashėt

    E njejta gjė ndodhė edhe me fisin Kalash nė Hindu Kush.

    Nga kėta thijnė se 5 ushtarė tė Aleksandrit tė Madh ishin ndalė nė kėtė pjesė tė botės dhe ishin martuar me femrat e atij vendi. Sot nė atė vend gjenden pėrafėrsishtė 3000 Kalash.

    Ata janė definitivishtė mė tė bardh se Pakistanezėt dhe natyrishtė ndyshojnė nga Pakistanezėt (sipas njė shokut tim nga Pakistani).

    Pasi ēė kėta ushtar tė Lekės sė Madh janė martuar me femrat e atij vendi natyrishtė edhe gjuha e tyre ėshtė e pėrzier. Dhe duke qenė tė vetėdijshėm se fėmijėt flasin gjuhėn e nėnės ne nuk mund tė presim ngjajshmėri shumė tė madhe mes gjuhėve tė Kalashėve, Burushėve, Nuristanėve dhe me siguri edhe disa fiseve tjera. Por me siguri mund tė gjejmė shumė fjalė ēė kanė kuptimin e njejtė si psh PI-njėra nga kėto fiset thotė pėr tė pirė.

    Ajo ēė gjithashtu ėshtė interesant ėshtė fakti se kėta kėta (siq u pėrmend edhe mė lartė) kanė mbetė mbrapa nė kohė dhe me kėtė edhe besimi i tyre i vjetėr.
    Kėta besojnė nė vėllaun e Zeusit, Zaun. Edhe kjo nuk ėshtė kurfar rastėsie, sepse ZE siq e dimė ishte burimi i ZEusit nė toskėrishte, kurse ZA gegnishte ėshtė burim i ZAUt tė Kalashėve.

    Kėta e dinė fare mirė se prej nga e kanė prejardhjen (nga Leka i Madh), por kursesi nuk mund tė dinė se kanė lidhje me Shqiptarėt. Sepse siq e dimė historianėt Grekė i bėnė tė gjithė Grekė, duke pėrfshi kėtu edhe Lekėn. Dhe kjo ėshtė arsyeja pse sot Kalashėt thonė ne e kemi prejardhjen prej Grekėve.

    Nėse vazhdohet tė punohet nė mėnyrė individuale siq kemi bėrė deri mė tani nuk do tė ketė suksese tė dukshme. Suksesi varet nga investimet shtetėrore. Por fatkeqėsishtė Kosova ėshtė shumė e preokupuar me pavarėsinė, kurse Shqipėria me Nanon.

    Nga ana optimiste, tė gjitha kėto do tė ndryshojnė. Kosova do tė bėhet e pavarur. Nano nuk do tė mbetet kryeministėr pėrgjithmon. Shqiptaria do tė investoj nė Shqiptari, dhe e gjithė bota do ta kuptoj se kush janė Shqiptarėt.

    Natyrishtė sė pari ne vetė Shqiptarėt duhet ta njohim vetveten.

    Nderime!
    JETA ĖSHTĖ E BARABARTĖ ME HARRESĖN
    KURSE VEPRA ME KUJTESĖN

    Shefki Popova

  4. #4
    i/e regjistruar Maska e Iliriani
    Anėtarėsuar
    24-03-2004
    Postime
    986

    bledi gjokaj

    Po te besh nje kerkim ne internet do gjesh se ka nje faqe per keta.

    Eshte shume e rendesishme qe ne si shtet te interesohemi per keta se do qe nje prove e gjalle me shume per vazhdimesine Iliro-Shqiptare.
    Shteti jone e ka per detyre te investoj per te kerkuar renjet e kombit tone e historine tone se fqinjet tane prodhojne shume pseudo teori antishqiptare per qellim te justifikon politikat e tyre shoviniste ndaj shqiptareve.

    Eshte e rendesishme qofte dergimi atje i nje ekipi studimor ose cdo menyre tjeter
    qe mund te nxjerim te verteten.

  5. #5

  6. #6
    i/e regjistruar Maska e Xhuxhumaku
    Anėtarėsuar
    19-11-2003
    Vendndodhja
    sopr'un'curva
    Postime
    13,379
    Pjesa e meposhtme eshte marre nga libri i Aristidh P. Kolės, ?Arvanitasit dhe prejardhja e grekėrve?, Sh. B. 55, Tirane, 2002.

    Pergatiti Nen. Prof. Saimir Lolja

    ??. Rreth 6000 ushtare ilire pas vrasjes se Klitit nga Aleksandri i Madh e veēuan pozicionin e tyre prej tij dhe u enden neper Braktane derisa perfunduan ne Kafiristanin e sotem (midis Afganistanit dhe Pakistanit verior). Perpara pak vjetesh skenaristi Xhejms Hilton xhiroi nje dokumentar "Horizonte tė humbura" (Lost Horizons). Banoret e asaj zone jane te gjate, te bardhe, me floke gėshtenjė dhe jetonje shume vjet.
    Lugina ku jetojne quhet dhe ne ditet e sotme Hundeza (Hundė e vogėl) dhe me te vertete kjo fushė mbyllet me nje hundėz midis dy maleve qe e rrethojne. Nje tjeter vendosje moēalore quhet Balta. Dialekti i tyre quhet Burrusheski qe do te thote gjuhe e burrave. Reaguan ndaj imponimit te fese moslemane dhe megjithate edhe sot bejne dhe pijne (ne kundershtim nga te gjithe banoret e atjeshem) vere e madje te perziere me uje, siē benin te lashtet. Shume zakone dhe tradita te tyre deshmojne prejardhjen iliro-helene te tyre; (Shiko Ernesto Skura "Iliret ne Afganistan" ne gazeten "Lidhja" te Antonio Bellushit, Maj 1983)?.

    * * * * * * * *
    Kerkimi ne internet nxorri shume informacione, sqarime, studime dhe botime per Hundėzėn (Hunza ne internet) dhe gjuhėn Burushaski (gjuhėn e burrave), e cila eshte gjuhe e pashkruar. Nje liber gjuhesor eshte botuar nga Prof. Etienne Tiffou ?Hunza Proverbs?, University of Calgary Press, Calgary, 1993.

    Kafiristan = Qafiristan = Vendi i Qafirėve = Vendi i tė pafeve sipas moslemanizmit.

    Tani Kafiristanin e quajne Nuristan, pasi thuhet qe banoret kane pranuar fene islame. Vendodhja e Kafiristanit eshte aty ku piqen Afganistani, Pakistani, Kina e Taxhikistani; Hundėza ndodhet ne pjesen e Pakistanit. Pllaja e Hunzės eshte 2300 - 2700 metra mbi nivelin e detit dhe tere lugina rrethohet nga male me lartesi 6000-7500 metra mbi nivelin e detit.

    * * * * * * * * *
    Te dhenat e meposhtme jane nxjerre na libri i Dr. Jay Milton Hoffman ?Hunza: Fifteen secrets of the healthiest and oldest living people?, Professional Press Publishing Assoc., 5th Ed., Valley Center, 1985

    Ne Tetor behet festa e veres (pije alkolike) dhe grate nuk jane te mbuluara me perēe. Vendi eshte malor porse pjellor me zarzavate, peme e drithera te ndryshme, p.sh. patate, bizele, kastraveca, grure, miser, elb, kajsi, dardhe, molle, pjeshka, kumbulla, fiq, qershi, rrush, shalqi, etj. Banoret jane bujq te shkelqyer dhe kane krijuar nje system te shkelqyer taracash dhe vaditjeje. Kanalet kullues qe ushqejne taracat me uje quhen KULLSE. Nje mal ngjitur me luginen eshte I mbuluar me akullnaja, te cilat rreshqasim me kalimin e kohes. Ky mal quhet RAKAPOSHI.

    Banoret jetojne ne harmoni te plote, kane shendet shume te mire dhe rrojne gjate. Banoret e Hunzės jane te gjate, race e bardhe dhe me floke ngjyrė gėshtenjė. Banoret e Hundėzės rrojne 100-140 vjeē dhe nuk njohin ndonje semundje. Njerezit jane shume mikprites dhe ndihmues te njeri tjetrit. Nuk egziston ndonje lloj krimi ne Hunza. Nje djale I lindur ushqehet me gji per tre vjet kurse nje vajze per dy vjet dhe gjate kesaj periudhe burri dhe gruaja nuk kane marredhenie. Ne Hunza nuk ka ndarje te ēifteve martesore.

    Banoret pelqehen te quhen HUNZAKĖ (Hunzakuts), e cila tingellon saktė sipas shqipes. Nje valle popullore qe kercejne eshte Vallja e Shpatave qe kercehet vetem nga burrat dhe valltaret vishen me rrobe me ngjyra te quajtura KAMARBUNDE. Ne raste festimesh, me te vjetrit veshin pekerina leshi te qendisura te quajtura ĒUKA. Kryetari I Hunzės e ka titullin I MIRI (The Mir).

    Festa me e rendesishme eshte festimi i Vitit te Ri diellor (ashtu si pellazgėt, arbėreshėt) qe festohet me 21 Mars. Ky festim quhet NA UROSH dhe dita e pare e vitit te ri bie me 21 Mars. Ne nje dite te vetme te Dhjetorit organizohen te gjitha martesat e vitit. Burrat veshin pantallona te bardha qe i quajne SHALLVARE (shal ? varė) ndersa grate bluzen e tyre e quajne KAMISHĖ. Banoret tregojne histori se si ata jane ngulmuar aty qe nga koha e Aleksandrit te Madh.

    Nuk ka insekte perveē mizes se zakonshme. Derri nuk egziston atje dhe po ashtu edhe mishi I derrit nuk perdoret per t?u ngrene. Ato jane 99% vegjetariane. Nuk ka qen, mace, pula apo bretkosa. Veēan, Dr. J. M. Hoffman vėrejti qe banoret hanin shume frutin e kajsisė dhe tulin e berthamės sė kajsisė.

    Tė fshehtat e jetegjatesise se tyre jane permblidhur si me poshte nga Dr. J. M. Hoffman, i cili vizitoi dy here Hundėzėn:
    1- Te shendetshem dhe te shplodhur
    2- Klima dhe ajri
    3- Toke pjellore
    4- Ushtrime fizike ditore duke iu ngjitur dhe zbritur taracave
    5- Gjumi I plote dhe qetėsi absolute per tere naten
    6- Pirje e madhe uji qe rrjedh nga akullnajat
    7- Pirje ēaji me rrėshirė shkembi (qe e quajne shėlli-jete)
    8- Mungesė shqetesimesh
    9- Ushqim me vitamina dhe minerale (fruta, drithera, zarcavate)
    10- Ushqime te pasheqerosura
    11- Ushqime pa dhjamera dhe yndyrna
    12- Mungese semundjesh
    13- Jashteqitje e trashe tre here ne dite
    14- Mosngrenia e mishit te derrit dhe te qenit pothuaj vegjetariane
    15- Mospirje kafeje

    * * * * * * * * * * * * * * * * * * * * * * * * * * * * **

    http://www.albasoul.com/modules.php?...rticle&sid=954

  7. #7

  8. #8
    i/e larguar
    Anėtarėsuar
    30-05-2004
    Vendndodhja
    Ministria e Mbrojtjes Se Republikes Demokratike te Shqiperise
    Postime
    1,499
    Iskandar - arabisht
    Iskender - turqisht
    Aleksander - Aleksander ne tera gjuhet europiane, perfshire greqishten dhe gjuhet sllave.

    Gjuhet e zones se Azise, pershire perqark, se Lindjes se Mesme nuk shqiptojne fonetiken e gjuheve europiane. Psh: ne arabisht nuk ka "p". "Park your car" nje arab i pa-stervitur ne gjuhet europiane do thote "Bark your car".

    Te vazhdoj ate qe nisa me temen:
    Qyteti i shenjte i Talibalit, Kandahar do te thote "qyteti i Aleksandrit" puna eshte se Aleksandri nuk ishte myslyman.

    Iskandahar - Iskandar (arabisht) "haar" tipike e gjuheve urdu+pashtun, Urdu flitet ne Pakistan, Pashtun fliten ne Afghanistan.

    Iskandahar - Qyteti i Aleksandrit.

  9. #9
    R[love]ution Maska e Hyllien
    Anėtarėsuar
    28-11-2003
    Vendndodhja
    Mobil Ave.
    Postime
    7,708
    Pershendetje,
    Me sa di un per kete gjuhe ne rradhe te pare nuk dihet shume, por dihet se cilet jane keta njerez. Aleksandri me muslimanizmin e me orthodhoksine apo katolicizmin apo hinduizmin nuk ka te bej fare. Ne fakt ai ka kryer nje jete hedoniste, sipas zakoneve Persiane kryesisht. Aleksandri ka qene shkendija qe solli nje shkembim kulturor te jashtzakonshem, qe me shume fitoi perendimi jetim nga nje kulture e mirfillte parahelenike ku identiteti u trazua nga shume faktore, se sa lindja e cila ishte disa mijera vjet me e konsoliduar.

    Burushet jane popull qe ka marre ate fe nga Muslimanet, por ata nuk kane qene te tille, sic e kane marre dhe shqiptaret nga apostujt, e me pas nga turqit.

    Tan te mirat
    "The true history of mankind will be written only when Albanians participate in it's writing." -ML

  10. #10
    süsses Mädchen Maska e Pink^ Pearl
    Anėtarėsuar
    01-11-2004
    Vendndodhja
    .
    Postime
    240
    Kam degjuar qe ka Shqiptare ne Pakistan nga nje komshije ajo eshte prej andej dhe me ka thene qe ka shqiptare atje qe kan shkuar para shume shume kohesh , megjithate aq sa kane ata atje jan perzier e nuk mund te quhen me te tille ...

  11. #11
    i/e larguar
    Anėtarėsuar
    30-05-2004
    Vendndodhja
    Ministria e Mbrojtjes Se Republikes Demokratike te Shqiperise
    Postime
    1,499
    Citim Postuar mė parė nga Seshat
    Ne fakt ai ka kryer nje jete hedoniste, sipas zakoneve Persiane kryesisht. Aleksandri ka qene shkendija qe solli nje shkembim kulturor te jashtzakonshem, qe me shume fitoi perendimi jetim nga nje kulture e mirfillte
    Une pretendoj te flas Farsi, te kem njohuri mbi gjuhet e Lindjes se Mesme por ti more daje nuk paske as haberin nga historia qe mesohet neper shkollat unike.

    Aleksandri vajti andej, nuk erdhen perset ne Maqedoni.

    Perendimi nuk perfitoi nga qyteterimet e Lindjes sa thua ti, Aleksandri perhapi dijen andej, krijoi qytete, hapi biblioteka, lulezoi civilizimet etj.

    Aleksandri, mund te ishte cfare do, ilir a grek, akoma nuk e dime, por qyteterimin grek ai e perhapi kudo ku vajti.

    Iskandar - arabisht per Aleksander
    Iskandar eshte nje qytet ne Irak, akoma jane pllakat me shkronja greke atje
    Kandahar eshte qytet ne Afghanistan, qyteti i Aleksandrit

    Aleksandria ne Egjypt, eshte qyteti Aleksandri ndertoi biblioteken e famshme greke, me shkrime te antikitetit grek, u dogj gjate kryqezatave. Vete arabet e konfirmojne se Biblioteka e Aleksandrise kishte vepra te shkruara greqisht, te fundit ne kohe ishin ato te shkruara arabisht.

    Jane afersisht 10 qytete te tjera te vogla ne ate rajon, kumbojne per famen Aleksandri ka lene. Aleksandri vetem persian nuk ishte!!!

  12. #12
    i/e larguar
    Anėtarėsuar
    30-05-2004
    Vendndodhja
    Ministria e Mbrojtjes Se Republikes Demokratike te Shqiperise
    Postime
    1,499
    Ne Farsi ose dialekti dominant persian shume fjale jane te njejte ne fonetike me shqipen

    Pasqyres i thone "paskyyr" ne farsi
    Palltos i thone "paalto" ne farsi
    Murit i thone "murr" ne farsi
    Gjishtit i thone "angisht" ne farsi

    Ne gjuhet e lindjes se mesme vetem gjuhet persiane jane ato qe kane tingullin "y" dhe "q".

    Si i thone "numer" ne shqip?

    Gjuha Burashki nuk eshte e ngelur nga ushtaret e Aleksandrit. Therritini mendjes se po fantazoni shume.

    Athina = e tha
    Egjeu = e gjeti
    Zeus = Ai qe e zuri

    Interpretime akademike jane keto?

  13. #13
    Gezuar Kosoven e Pavarur Maska e dodoni
    Anėtarėsuar
    07-11-2002
    Postime
    3,393
    Leka nuk ka pėrhapur kulturė greke. Nuk dihet se ēfarė kulture saktė ka pėrhapur ai nė atė kohė, por ėshtė shumė mė e llogjikshme tė ketė pėrhapur kulturėn e vet Ilire. Biblioteka e Aleksandrisė nuk ka qenė bibliotekė greke por bibliotekė botėrore (tė gjithė librat e shkruar deri nė atė kohė, nė gjithė botėn, janė mbledhur nė kėtė biblioteke) ku tė gjithė studiuesit fajėsojnė goxha shumė grekėt pėr djegien e saj me qėllim tė zhdukjes sė librave qė ua nxjerrin nė pah rrenat e tyre pėr historinė botėrore pėr tė pėrvetėsuar sa mė shumė kredita nga ajo.

    Iskanderazem - rrjedh nga gjuha hinduse qė dtth. gradė e lartė ushtarake.

    Leka dihet fare mirė qė nuk ka qenė grekė sepse edhe vet fillozofėt grekė e thonė kėtė, por ka qenė Ilir, paraardhės i yni.
    Ndryshuar pėr herė tė fundit nga dodoni : 16-11-2004 mė 01:06
    Leje mos m'trano, pashe zotin!!!!

    Rrofte Shqiperia Etnike

  14. #14
    R[love]ution Maska e Hyllien
    Anėtarėsuar
    28-11-2003
    Vendndodhja
    Mobil Ave.
    Postime
    7,708
    Zaloshnje... meqe pate guximin te perdoresh fjalen akademi... ose me sakte paftyrsine
    Dr. Aleksander STIPCEVIC

    THE QUESTION OF ILLYRIAN-ALBANIAN CONTINUITY AND ITS POLITICAL TOPICALITY TODAY

    The question of the ethnic and cultural continuity between the early Illyrians and the mediaeval Albanians, besides being one of the most attractive issues of Balkan history, has also acquired a political dimension in recent decades. This is not the first time such a thing has happened in history.

    It was the Croats who before anyone else put forward the claim of being descended from the glorious Illyrian people, to the point of identifying themselves with them and giving themselves the name of Illyrians. For centuries, the Croatian language was simply called Illyrian. It is thought that Vinko Pribojevic (Vincentius Priboevius) in the 16th century was the first to include the history of the Illyrians in what might be called a political program. Pribojevic idea; countering the ideology and threat of pan-Germanism, hi used the splendid history of the Illyrians in order to demonstrate a cultural and especially historical superiority to the GERMANS, Italians, and Hungarians. According to Pribojevic, both Queen Teuta and King Agron were Slavs, as were Alexander the Great, Diocletian, and even Aristotle and St. Jerom. (1)

    After him, Mauro Orbini, another Croat historian, relaunched the pan-Slavic idea in his well-known book, "Il Regno degli Slavi, hoggi corrottamente detti Schiavoni," published in Pesaro in 1601. The book met with great success and exerted a major influence on historians and politicians of subsequent centuries. Now nobody doubted that the Slavs, especially those of the western portion of the Balkan peninsula, were the direct descendants of the Illyrians. Illyrian was the tongue spoken on the east coast of the Adriatic, and the land inhabited by the southern Slavs, especially the Croats, was Illyria. The Croats adopted the name Illyrian for themselves, though more when abroad and in foreign-language publications than within Croatia itself. (2)

    In the first half of the 19th century, the title Illyrian acquired a clear political function among the Croats. The leaders of the Croatian national movement called themselves "Illyrians" (Ilirci). Moreover, the theory of the Illyrian origin of the Croats was at this time embodied in academic form by Ljudevit Gaj, the greatest ideologue of the national movement. It was hi who published a book entitled "Who Were the Old Illyrians?"(3) This treated the question from a historical angle, but which political aims. Gay knew full well that any theory of a direct descent of today’s Croats from the old Illyrians was somehow an exaggeration. However, he believed that the name Illyrian would be the cement binding together the South Slavs in a new cultural and economic entity and a powerful political alliance that could confront the age-old enemies of the South Slav peoples.

    The Illyrian ideology of the Croatian national movement was leavened with same doubtful ideas. It was not by chance that, after initial enthusiasm, critics of the idea grasped its weak points and easly refuted Gaj’s basic thesis of the South Slavs.

    The political and police authorities of Vienna and Budapest rightly saw the notion of the Illyrian origin of all the South Slavs as a dangerous idea, because it could become an acceptable basis to devise a political program for all the south Slavs. It is therefore no wonder that in 1843 the authorities banned the use of the name Illyrian to designate the Croat national movement.

    As time passed, the idea of a direct link between the Illyrians and the Croats was graduallyabandoned. It was the writer and philologist Bogoslav Sulek who delivered the final blow to the theory of the Illyrian origin of the South Slavs. In 1844, he published a treatise on the idea that the South Slavs could not be considered the direct descendants of the ancient Illyrians, but that the Slavs living in the western part of the Balkan peninsula were the result of a long and complicated ethnogenetic process involving the Illyrians but also the Romans, Celts, Goths, and, finally, the Slavs.

    It was in the second half of the 19th century and especially in the 20th century that the Illyrian problem acquired a political meaning for another Balkan people, the Albanians.

    The problem of the direct descent of the Albanians from the ancient Illyrians was originally purely academic. Researchers attempted to solve this problem on the basis of data that were not always certain or complete, relying mainly on historical and especially linguistic evidence.

    The question has for years been obscured by political arguments that have frequently prevailed over academic ones. Of course, this is not the first such case in history. On the contrary, it is enough to recall the way in which Italian archaeologists at the time of fascism attempted to justify Mussolini’s conquests in the Mediterranean basin, how the Greeks today exploit data for the sake of their plans to annex Northern Epirus, and how the Serbs claim that any place where Serbian monuments or graves are found must belong to the Serbian state.

    There is no need to recall other similar cases, for those we have mentioned suffice to show how archaeologists have placed their skills at the behest of national politics and ideology. Serbian archaeology and historiography have subjected the Albanians in general to such treatment, especially in Kosova.

    After World War II, but especially after the serious events in Kosova in 1981, Serbian archaeologists set to work to refute the theory of the Illyrian ethnic of Albanians.

    They are indeed not the first to cast doubt over the historical continuity between the Illyrians and the Albanians. Some specialists, especially Germans, including C. Pauli, H. Hirt, G. Mayer, and F. Cordignano , raised the question of the origin of the Albanian language and the Albanians in general. On the basis of what they considered to be scientific data they drew conclusions that disagreed with the theory that the Albanians are an indigenous population. Even though we do not today agree with their conclusions, we must emphasise that their arguments had no political or still less anti-Albanian overtones, and that they must be taken into consideration with proper seriousness when the problem of the ethnogenesis of the Albanians is discussed.

    The politicisation of the problem that was later to become the hallmark of Serbian archaeology and historiography began with the Croat linguist Henrik Baric, who had close ties with Serbian academic and political circles. (6) Baric was a very capable linguist, but the motives impelling him to formulate his Thraco-Moesian theory of the origin of the Albanians remain dubious. His theory rests on linguistic data. The fact that the same linguistic material can be used in support of such diverse theories may alarm any student approaching this problem. Without denying linguists their right to formulate their conclusions on the basis of linguistic material, we must say that there also exist today a large quantity of archaeological, anthropological, ethnological, and ethnomusicological data. The large amount of research in recent decades has thus made it much easier today to tackle the problem of the ethnic origins of the Albanians than 50 or 100 years ago. The result achieved by workers in different disciplines in recent decades have reduced the importance of the work that relied on now obsolete linguistc evidence, and have made the autochthony of the Albanians, i.e. increasingly indisputable.

    This conflict between new scientific result and the defenders of now obsolete theories is a phenomenon that can be explained by the increasing politicisation of the issue of Albanian ethnogenesis. In fact, the theory of Albanian autochthony has never been disputed with such determination and savagery as today, precisely when so much scientific proof has been produced in its support. Nevertheless, the number of researchers still today refusing to take into consideration the many arguments supplied by different academic disciplines has shrunk, or, more accurately, absolutely the only researchers who deny the theory of Albanian autochthony are Serbian. (7) Serbian archaeologists and historians began long ago to dispute the autochthony theory, but this opposition increased especially after the great Albanian revolt in Kosova in 1981. It was therefore a consequence of a political event rather than of new scientific data.

    The Serbian archaeologist Milutin Garasanin represents a special case. In 1955, he wrote an article in the Prishtina periodical "Pėrparimi", in which he asserted that the Albanians are the direct descendants of the Illyrians. (8) In the years that followed, Garasanin increasingly fell into line with other Serbian researchers who denied any such descent. This shift became still more evident in connection with the problem of the ethnic allegiance of the Dardanians, who inhabited the Kosova region. This problem became one of the most disputed in archaeology and history, assuming apolitical character after 1981. The Serbs vigorously attacked the idea that the Dardanians were ethnically Illyrian. Not because they were led to this conclusion by scientific evidence, but purely because Kosova was "the cradle of Serbian history" and "holy soil" for the Serbs, and as such could not have been inhabited by a people that were of Illyrian stock and hence claimed by their descendants, the Albanians.

    In the past, Serbian researchers had not always been of one mind in allocating the Kosova region to the ancient Daco-Moesians. Milutin Garasanin himself, in his survey of prehistoric Serbia in 1973, openly admits that on the basis of their place names and personal names the Dardanians can be considered Illyrians, and that a Thracian and perhaps Dacian element is evident only in the eastern parts of their territories. (9)

    However, when the Serbian Academy of Arts and sciences in 1986 organized a series of conferences on the ties between the Illyrians and the Albanians, this same Garasanin announced that the Dardanians cannot be considered Illyrians because they were ethnically more closely connected with the Daco-Moesian substratum. (10)

    It is easy to explain this change in Garasanin’s stand. We are now in a period of history in which relations between the Albanians and Serbs of Kosova, and not only within this region, have dramatically deteriorated and no Serbian researcher can freely express his opinion over the Illyrian-Albanian question without exposing himself to the danger of changes of high treason.

    It would be impossible to trace here the progress of the press, television, and radio campaign waged by Serbian researchers against the idea of Albanian autochthony. It is enough to recall an entertaining incident in this campaign which took place in Zagreb in 1982. Two years previously, in 1980, the first volume of the Encyclopaedia of Yugoslavia (Secon Edition) had been published, in which there were two entries, one entitled "Albanci" (Albanians), and the other "Albansko-Jugoslavenski odnosi" (Albanian-Yugoslavian relations). On pages 75-79, the Albanian historian from Kosova, Ali Hadri, had written the part of the entry under "Albanci" that dealt with "the origin and development of the Albanian people," in which he stated that the Albanians are the descendants of the Illyrians. The linguist Idriz Ajeti said the same, considering the Albanian language a successor to the Illyrian tongue.

    When this volume had come off the press, the Albanian revolt in Kosova had broken aut, and when the Serbian edition of this same book was under preparation, the Serbian representatives on the Encyclopaedia’s central editorial board rejected the text that had already been published in the Croat edition (which they themselves had approved), and insisted that the two entries should be reformulated according to the ideas of Serbian historians. A long and bitter debate then took place within the editorial board, and was soon reflected in the Zagreb and Belgrade newspapers.(11) Ten contributions from historians and archaeologist were commissioned in order to prepare new versions of these entries.

    At that time, the Serbian members of the editorial board could not impose their ideas on others. This meant that the new version that was printed in subsequent editions of the Encyclopaedia of Yugoslavia included textual changes in the sections dealing all mention of the continuity between the Illyrians and Albanians.(12)

    Although unable to change what had already been published in the Croat edition, the publisher of the Encyclopaedia of Yugoslavia printed the new versions of the two entries and sent them to subscribers, requesting them to insert them in the appropriate place.

    The debate within the Encyclopaedia’s editorial board was also echoed in political circles. At the ninth Congress of the Serbian Communist Party held in Belgrade on 27-29 May 1982, a bitter argument broke out over the ethnic origins of the Albanians. The congress of a political party was of course not the proper place to discuss an academic problem of this kind, but the question had apparently assumed a political character and could not be confined to academic circles.

    It was nothing les than the incident involving the two entries in the Encyclopaedia of Yugoslavia that became the spark setting off this unexpected debate at the Serbian Communist Party: Congress. The Albanian linguist Idriz Ajeti referred to this scandalous incident in his speech in order to show that many Serbian researchers and journalists were politicising the issue to the extent that only a political forum could settle it, by political means.

    Disgusted by the assaults of the newspapers, Professor Ajeti movingly defended at this congress the theory of the linguistic ties between the Illyrian and Albanian languages, and also the ethnic continuity between the Illyrians and the Albanians (13).

    His speech met with an immediate response in the congress hall.

    Pretending not to understand why a purely academic problem should become a discussion topic at a political congress, the Serbian historian Jovan Deretic asked in pathetic tones what point there was in politicising the question of the Albanians’ ethnic origin.

    Why should the Albanians be the descendants of the Illyrians and not of the Thracians ? There was no point in dragging this question out of its academic context – on condition that the Thracian theory was accepted. The Illyrian theory could not be correct, simply because it was an expression of Albanian imperialism, nationalism, etc. (14) According to Deretic, the Illyrian theory had "a slight whiff of racism" that reminded him of the theory of a pure Aryan race, "and we know very well who inspired that theory." (15) Immediately after Deretic, Petar Zivadinovic took the floor. Zivadinovic was elected a member of the Central Committee of the Serbian Communist Party at this congress. For him, science had still not solved the problem of the ethnic origins of the Albanians, but, although he had never dealt with such academic questions, he knew very well that the Albanians could not be descended from the Illyrians.

    The historian Sima Cirkovic also though that the Illyrian theory "stank of racism." (16)

    The newspapers at this time were full of articles about the speeches at the conference. "Politika," a Belgrade newspaper with little tolerance for the Albanians, published an article under the headline, "No Campaign, But Creative Criticism."

    This newspaper apparently did not stop to consider that this stream of articles written by people who did more to compromise these authors than the Illyrian theory of the ethnic origin of the Albanians.

    The book "The Albanians and Their Territories," published by the Albanian Academy of Sciences in Tirana in 1982, and in an English edition in 1985, caused considerable commotion. Albanian authors from Kosova were attacked especially harshly because their work demonstrated the autochthony of the Albanians in the province of Kosova. (17)

    These authors attempted in vain to explain that all the articles included in this volume had been previously published in Yugoslavia and were therefore common knowledge long before the book appeared. (18) The attacks persisted because this book discussed what was the most delicate political problem in Kosova.

    The campaign against the Illyrian theory intensified alongside the progressive deterioration of the political situation in Kosova. Serbia’s best-known historians appeared on the scene, including the linguist Pavle Ivic, who proceeded to ruin a large part of his own scientific work in order to prove that Serbian and Croatian are a single language. He had never tackled the problems of the Illyrians or Albanians, but it nevertheless emerged that the Albanians could only be of Thracian, not Illyrian origin.

    In an interview for the Belgrade weekly NIN, Professor Ivic listed the linguists who have considered the Albanian language a descendant of Thracian and then recalled the well-known but now obsolete argument that the Albanians could not have lived on the Adriatic and Ionian coast, because they possessed word for fish.

    According to Professor Ivic, the problem of the Illyrian origin of the Albanians is complicated, but there is nevertheless no question of any doubt that the Albanians are not descendants of the Illyrians and are therefore not indigenous to the province of Kosova. This is precisely what the journalist interviewing him and the magazine’s readers wanted to hear. (19)

    A controversy then sprang up in the pages of this magazine between Professor Ivic, Mehmet Hyseni, and Shkelzen Maliqi. (20)

    On one hand, all this controversy and debate encouraged the Albanians to study more deeply the problem of their ethnic origin from the archaeological and ethnographic point of view, while it drove Serbian researchers to the point of denying the results of their own work. In 1982, when this problem had become an inflammatory one in what was then Yugoslavia, the Academy of Sciences in Albania organised a national conference on the formation of the Albanian people, their language, and culture. At this conference, which was attended by many foreign historians, many specialists tried to present all the evidence that their different academic disciplines could offer to solve the problem of Illyrian-Albanian continuity. (21)

    As in reply to this conference, the Serbs had the idea of organising in Belgrade, under the auspices of the Serbian Academy of Arts and Sciences, a series of conferences that were to tackle problems also dealt with in Tirana. The conferences, that were attended solely by Serbian historians, took place in May and June 1986. Their papers were later published in a book, in Serbian and French editions. (22)

    A careful reading of the contributions of Ms. F. Papazoglu and Professor M. Garasanin reveals at least a kind of uncertainty in their arguments. These writers sometimes even imply that they do not favour an unconditional rejection of the Illyrian theory of the Albanians’ ethnic origin.

    Of course, writers of propaganda have paid no attention to the academic evidence, and have not grasped these authors’ doubts, but only the evidence that suit their anti-Albanian campaign. Aware of the simplification which the complicated problem of the Albanians’ ethnic origins had undergone, professor Garasanin was careful to point out that the Albanians are undoubtedly a palaeo-Balkan people and that the Illyrian element played a part, albeit a minor one, in their formation.

    Garasanin asserted that there can be no question of a direct continuity between the Illyrians and the Albanians, because the Illyrians disappeared from history during the five centuries of Roman occupation. The Albanians are therefore a people who were formed in the middle ages from small remnants of peoples, including the Illyrians, who inhabited the western Balkans in classical and mediaeval times.

    There is no need to continue. However, we would like to end by emphasising that the misrepresentations of the Serbian academic community in connection with the ethnic origin of the Albanians are part of a long and painful story of abuses of this kind, which have been nothing but political propaganda paving the way for military repression. This is the meaning of the way for military repression. This is the meaning of the campaign by Serbian historians and journalists against the autochthony of the Albanians in the lands they inhabit.


    --------------------------------------------------------------------------------



    References:

    "Oratio fratris Vincentii Priboevii sacrae theologiae professoris ordinis praedicatorum De origine successibusque slavorum, "Venetiis, 1532. Modem bilingual (Latin and Croatian) edition by Professor Grga Novak (Vinko Pribojevic, "O podrijetlu i zgidama Slavena," Zagreb, Jugoslovenska akademija znanosti i umjetnosti, 1951. Compare Pribojevic’s ideas on pan-slavism with Professor Novak’s introduction to his 1951 edition, and to Alois Schmaus, "Vincentius priboevius, ein Vorlaeufer der Panslavismus," in "Jahrbuecher fuer die Geschichte Osteuropas," I, 1952, pp. 243-254; Veljko Gortan, Sizgoric i Pribojevic," "Filologija," 2, 1959, pp. 149-152.
    The history of the illyrian idea among the slavs has been written Reinhard Lauer, "Genese und Funktion des Illyrischen Ideologems in den suedslawischen Literaturen, 16. Bis anfang des 19. Jahrhunderts," in "Ethnogenese und Staatsbildung in Suedosteuropa," Klaus-Detlev Grothusen, Goettingen, 1974, pp. 116-143.
    Ljudevit Gaj, "Tko su bili stari Iliri?," "Danica ilirska," 5 (1839), Nr.10, pp.37-39; Nr.11, pp.41-43; Nr.12, pp. 46-48; Nr. 13, pp. 49-51; Nr.15, pp. 58-59.
    For example, S. Popovic, "Skiti, Iliri, Slavi," in "Letopis Matice srpske," 64 (1844) pp. 67-80.
    Bogoslav Sulek, "Sta namjeravaju Iliri?" Beograd, 1844. See the historical commentary on this pamphlet by Antun Barac, Hrvatska knjizevnist, I. Knjizevnost ilirizma, zagreb. Jugoslovenska akademija znanosti i umjetnosti, 1954, pp. 43-44, etc.
    See his studies, "Ilirske jezicne studije," Rad. JAZU knj.272, 1948, pp.157-208; "Poreklo Arbanasa u svetlu jezika," in "Lingvisticke studije," Sarajevo, 1954, pp.7-48; "Mbi origjinen e gjuhės shqipe," "Jeta e re." 4, 1952, Nr.3, pp. 205-211.
    There are exceptions, e.g. Slobodan Jovanovic, "Jugosloveni i Albanci," "Ideje: Casopis za teoriju savremenog drustva," 1987, Nr. 5-6, pp. 181-185.
    Milutin Garasanin, "Ilirėt dhe prejardhja e tyre," "Pėrparimi," 1953, Nr.6, pp. 323-331.
    Milutin Garasanin, "Preistorija na tlu SR Srbije," vol.II, Beograd, Srpska knjizevna zadruga, 1973, p. 523.
    Milutin Garasanin, "Zakljucna razmatranja," in: "Iliri i Albanci," Beograd, 1988, p. 362.
    Ibro Osmani, "Dogovor o spornim tekstovima?," "Vjesnik," 19 June 1982, p.17; Ibro Osmani, "Kriterium i vetem – ai shkencor," "Rilindja," 19 June 1982, p. 12; Milos Misovic, "Kuda ide Jugoslavija?" "NIN," Nr. 1,678, 27 February 1983, p.31-32.
    The Prishtina historian Ali Hadri strongly rejected the objections raised by the Serbian group on the editorial board in a long reply that was published in Albanian under the title "Reply to Comments on the Historical Text of the Entries "Albanians," and "Albanian-Yugoslav Relations" in the Encyclopaedia of Yugoslavia," published in the review "Kosova," Nr.11, 1982, pp.217-259. A summary of this text was published in the Zagreb weekly "Danas," Nr. 16, 8 June 1982, p. 14.
    His report was published in prishtina: "Mbi origjinen ilire tė gjuhės shqipe," "Rilindja," 29 May 1982, p.14.
    Jovan Deretic, "Cemu sve to sluzi?," "Danas," Nr. 16,8 June 1982, pp. 62-63.
    This assertion was strongly criticised by the Croat writer Ivan Lovrenovic in his article, "Miris kao kriterij," "Danas," Nr. 17, 15 June 1982, p. 17.
    For further information about this dispute, see Teodor Andjelic, "Ilirsko-albanske enigma," "NIN," Nr. 1,640, 6 June 1982, pp. 30-32.
    Milos Misovic, "Grehovi i gresnici," "NIN," Nr. 1,660, 24 November 1982, pp. 16-17.
    Provodom knjige "Albanci i njihova ognjista," "NIN," Nr. 1,665, 28 November 1982, p. 2.p.
    Milo Gligorijevic, "Albanija i Kosovo: seobei teritori," "NIN," Nr. 1,664, 21 November 1982, pp. 32-35.
    Mehmet Hyseni, "Za nauku, bez spekulacija," "NIN," Nr. 1,666, 5 December 1982, pp. 2-3; Shkelzen Maliqi, "Mistifikacija istoriografije," "NIN," Nr. 1,667, 12 December 1982, pp. 3, 6; Pavle Ivic, "Naucna tastina radi osporovanja nauke," "NIN," Nr. 1,667, 12 December 1982, pp. 6, 19;Pavle Ivic, "Istorijski mitovi i indoktrinacija," "NIN," Nr. 1,671, 9 January 1983, pp. 6,13; Shkelzen Maliqi, "Mistifikacija istoriografije," "NIN," Nr. 1,673, 23 January 1983, pp. 2-3; Pavle Ivic, "Pravo nauke na istinu," "NIN," Nr. 1,675, 6 February 1983, p.19.
    The papers of this conference were published in French, "Problemes de la formation du peuple albanais, de sa langue et de sa culture (Choix de documents), " Tirana, Editions "8 Nėntori," 1985.
    Iliri i Albanci – Les Illyriens et les Albanais, Beograd, Srpska akademija nauka i umetnosti, 1988.
    ====================

    Te fala Nikola Tesles
    "The true history of mankind will be written only when Albanians participate in it's writing." -ML

  15. #15
    R[love]ution Maska e Hyllien
    Anėtarėsuar
    28-11-2003
    Vendndodhja
    Mobil Ave.
    Postime
    7,708
    Hundėza dhe hundėzakėt jetėgjatė, pasardhės tė ilirėve nga studimi i arvanirtasit Aristidh Kola deri nė fokusin e studiuesve tė huaj

    6 mijė kalorėsit ilirė nė Pakistan
    Historia e pakistanezėve me origjinė shqiptare. Si mbijetuan e ruajtėn traditat

    Saimir Lolja/as.prof.dr. P.Eng
    Paraardhėsit tanė ilirėt janė shpėrndarė gjithandej. Pas betejave pa lavdi tė prijėsve tė tyre, ata endeshin nė kėrkim tė njė atdheu tė dytė, larg nėnshtrimit dhe shfrytėzimit. Nė librin “Arvanitasit”, historiani i madh me prejardhje shqiptare, Aristidh Kola, dėshmon njė nga qindra histori tė vendosjes sė ilirėve nė njė shtet larg Ilirisė. Po ashtu, edhe njė skenarist, i quajtur Hilton, xhiroi njė fis nė Pakistanin e largėt. Vendi ku ishin vendosur kėta njerėz quhej Hundėz. Hundėzakėt njė fis mė prejardhje ilire tashmė edhe sot e kėsaj dite me tradita, gjuhė dhe zakone tė ndryshme ėshtė vendosur nė Kafiristan, nė pjesėn e Pakistanit, aty ku e kanė kufirin e pėrbashkėt Afganistani, Pakistani, Kina e Taxhikistani. Historia e hulumtuar deri mė sot tregon se kėta janė pasardhėsit e 6000 luftėtarėve ilirė tė larguar nga shteti i tyre pas vrasjes sė mbretit Kliti, nga Aleksandri i Madh. Karakteristikat e banorėve tė Hundėzės janė tė ndryshme nga ato tė pakistanezėve, ata jetojnė gjatė, janė shtatlartė dhe kanė flokė gėshtenjė, bėjnė dhe pijnė verė si askush tjetėr nga zonat dhe rajoni ku jetojnė. Flasin njė gjuhė tė veēantė, e cila nuk shkruhet.
    Shkrimi pėr Hundėzėn po e fillojmė me njė pjesė tė marrė nga libri i Aristidh P. Kolės, “Arvanitasit dhe prejardhja e grekėrve”, Sh.B. 55, Tiranė, 2002, ku shkruhet: “Rreth 6 mijė ushtarė ilirė, pas vrasjes sė Klitit nga Aleksandri i Madh, e veēuan pozicionin e tyre prej tij dhe u endėn nėpėr Braktane, derisa pėrfunduan nė Kafiristanin e sotėm, midis Afganistanit dhe Pakistanit verior.
    Pėrpara pak vjetėsh, skenaristi Xhejms Hilton xhiroi njė dokumentar tė titulluar “Horizonte tė humbura” (Lost Horizons). Banorėt e asaj zone janė tė gjatė, tė bardhė, me flokė gėshtenjė dhe jetojnė shumė vjet. Lugina ku jetojnė quhet nė ditėt e sotme Hundėza (Hundė e vogėl) dhe me tė vertėte kjo fushė mbyllet me njė hundėz midis dy maleve qė e rrethojnė. Njė tjetėr vendndodhje moēalore quhet Balta. Dialekti i tyre quhet Burrusheski, qė do tė thotė gjuhė e burrave. Reaguan ndaj futjes me detyrim tė fesė myslimane dhe megjithatė edhe sot bėjnė dhe pijnė (nė kundėrshtim nga tė gjithė banorėt e atjeshėm) verė e madje tė pėrzierė me ujė, siē bėnin tė lashtėt. Shumė zakone dhe tradita tė tyre dėshmojnė prejardhjen iliro-helene tė tyre; kėtė e dėshmon edhe Ernesto Skura nė shkrimin e tij, “Ilirėt nė Afganistan” nė gazetėn “Lidhja” tė Antonio Bellushit, maj 1983. Kėrkimi nė bibloteka dhe internet nxori shumė tė dhėna, sqarime, studime, receta shėndeti dhe botime pėr Hundėzėn dhe gjuhėn Burushaski, gjuhėn e burrave, e cila ėshtė njė gjuhė e pashkruar. Tani Kafiristanin e quajnė Nuristan, pasi thuhet qė banorėt kanė pranuar fenė myslimane. Vendndodhja e Kafiristanit ėshtė aty ku piqen Afganistani, Pakistani, Kina e Taxhikistani dhe Hundėza ndodhet nė pjesėn e Pakistanit. Nga njė shkrim nė internet shpjegohet pse ai rajon ėshtė quajtur Kafiristan. Shpjegimi vjen nga fjala Qafiristan, qė do tė thotė vendi i qafirėve ose ndryshe, vendi i tė pafeve sipas myslimanizmit. Tani Kafiristanin e quajnė Nuristan (vendi i dritės), pasi thuhet qė banorėt kanė pranuar fenė myslimane. Hundėzakėt janė shumė tė ndryshėm nė krahasim me pakistanezėt me lėkurė tė errėt apo me afganistanasit, taxhikistanasit e kinezėt. Hundėzakėt janė tė bardhė dhe me mollėza tė kuqe. Shumica e 50 mijė hundėzakėve kanė sy blu, tė gjelbėr ose bojė hiri dhe flokė qė kalojnė nga e verdha e misrit tek e zeza e korbit. Disa fėmijė kanė edhe flokė tė kuq. Lart nė male ėshtė njė fis i madh qė quhet KALASH dhe ngjashmėria e tyre me paraardhėsit evropianė tė lė me gojė hapur. Perėnditė e Kalasheve kryesohen nga perėndia Di-Zau (Diell-Zeus). Kalashėt skalisin nė portat e tyre edhe njė gjė qė shpreh origjinėn e tyre tė lashtė ilire dhe lidhjen e tyre me Aleksandrin e Madh: dy brirė dhije (edhe Skėnderbeu dy brirė dhije kishte nė pėrkrenare). Njė lule tė egėr me ngjyrė tė verdhė, qė fėmijėt e mbledhin nė mal apo fushė e quajnė BISHA. Njė libėr gjuhėsor i hollėsishėm pėr rajonin e Hundėzės ėshtė botuar nga prof. Etienne Tiffou, “Hunza Proverbs”, University of Calgary Press, Calgary, 1993. Nga ky libėr tregohet se hundėzakėt pėrdorin shprehjet apo fjalėt e mėposhtme: I bukur si yll (gjinia mashkullore); E bukur si Hėna (gjinia femėrore); Foljet kam dhe baj nė zgjedhimet e tyre tė ndryshme, si psh., e kam ba; Dhelpra e quan tė tharėt rrushin kur nuk e arrin; zor (vėshtirė); Shtrij kambėt sa ke jorganin; BUE (buejt e arės); Ku damė na zer besa; Sheja si ka ra e ka da; IN (nj_); BAR; Agon, a ke ni (po agon, e ndjen); bubullima; Ēila (hapa); kurban; beson; hunda; ballkon etj. Ndėrsa tė dhėnat e mėposhtme janė nxjerrė nga libri i dr.Jay Milton Hoffman “Hunza: Fifteen secrets of the healthiest and oldest living people”, Professional Press Publishing Assoc, 5th Ed., Valley Center, 1985. Titulli i kėtij libri nė shqip ėshtė: “Hunza: Pesėmbėdhjetė tė fshehtat e njerėzve mė tė shėndetshėm dhe mė tė vjetėr qė jetojnė”.
    Hundėza, vendi i vendosjes sė ilirėve
    Pllaja e Hundėzės ėshtė 2300-2700 metra mbi nivelin e detit dhe tėrė lugina rrethohet nga male me lartėsi 6000-7500 metra mbi nivelin e detit. Edhe pse vendi ėshtė malor, ai ėshtė shumė pjellor nė prodhimin e zarzavateve, frutave e drithėrave tė ndryshme, si pėr shembull: patate, bizele, kastraveca, grurė, misėr, elb, kajsi, dardhė, mollė, pjeshka, kumbulla, fiq, qershi, rrush, shalqi etj. Banorėt janė bujq (ar-bėrės) tė shkėlqyer dhe kanė krijuar njė sistem mahnitės e madhėshtor taracash dhe vaditjeje pėr to. Kanalet kullues, qė lidhin dhe ushqejnė taracat me ujė quhen KULLSE. Njė mal ngjitur me luginėn ėshtė i mbuluar me akullnaja, tė cilat rrėshqasin me kalimin e kohės; ky mal quhet RAKAPOSHI (Ra kah poshtė). Banorėt jetojnė nė harmoni tė plotė, kanė shėndet shumė tė mirė dhe rrojnė gjatė. Banorėt e Hundėzės janė tė gjatė, racė e bardhė dhe me flokė ngjyrė gėshtenjė. Banorėt e Hundėzės rrojnė 100-140 vjeē dhe nuk njohin ndonjė sėmundje, ēfardolloj qoftė. Njerėzit janė shumė mikpritės dhe ndihmues tė njėri tjetrit. Nuk ekziston ndonjė lloj krimi nė Hunza. Njė djalė i lindur ushqehet me gji pėr tre vjet, kurse njė vajzė pėr dy vjet dhe gjatė kėsaj periudhe burri dhe gruaja nuk kanė marrėdhėnie. Nė Hunzė nuk ka ndarje tė ēifteve martesore.
    Hundėzakėt, tradita tė njėjta me shqiptarėt e lashtė
    Banorėt pėlqehen tė quhen Hundėzakė (Hunzakuts), e cila tingėllon saktė sipas shqipes. Vallet e hundėzakėve shoqėrohen nga daullet, fyejt apo pipėzat dhe valltarėt kėrcejnė tė kapur dorė mė dorė nė formė rrethi. Njė valle popullore e rėndėsishme ėshtė Vallja e Shpatave, qė kėrcehet vetėm nga burrat dhe valltarėt vishen me rrobe me ngjyra tė quajtura KAMARBUNDE. Veēan shtohet se pėr Vallen e spikatur Shqiptare tė Shpatave gjendet njė pikturė madhėshtore nė Vjenė e punuar nga njė piktor i famshėm austriak. Nė raste festimesh, mė tė vjetrit veshin pelerina leshi tė qėndisura, tė quajtura Ēuka. Kryetari i Hunzės e ka titullin “I MIRI” (The Mir). Nė tetor bėhet festa e verės (pijes alkoolike). Gratė nuk janė tė mbuluara me perēe. Festa mė e rėndėsishme ėshtė festimi i Vitit tė Ri diellor (ashtu si pellazgėt, arbėreshėt) qė festohet mė 21 mars. Ky festim quhet NA UROSH dhe dita e parė e vitit tė ri bie mė 21 mars. Nė njė ditė tė vetme tė dhjetorit organizohen tė gjitha martesat e vitit.
    Zakonet shqiptare
    Burrat veshin pantallona tė bardha qė i quajnė SHALVARE (shal–varė), ndėrsa gratė bluzėn e tyre e quajnė KAMISHE. Banorėt tregojnė histori se si ata janė ngulmuar aty qė nga koha e Aleksandrit tė Madh. Nuk ka insekte, pėrveē mizės sė zakonshme. Derri nuk ekziston atje dhe po ashtu edhe mishi i derrit nuk pėrdoret pėr t’u ngrėnė. Ata mund tė quhen 99 pėr qind vegjetarianė, sepse mishin e dhive tė egra e hanė me pakicė, vetėm nė dimėr. Nuk hanė qen, mace, pula apo bretkosa. Veēan, dr. Hofman vėrejti qė banorėt hanin shumė frutin e kajsisė dhe tulin e bėrthamės sė kajsisė; biles dhe aq yndyrė sa pėrdorin e nxjerrin nga tuli i bėrthamave tė kajsive. Shkrimi pėr hundėzakėt po mbyllet me tė fshehtat e jetėgjatėsisė sė tyre, qė janė pėrmbledhur si mė poshtė nga dr. Hofman, i cili e vizitoi dy herė Hundėzėn. Sipas Hofman, hundėzakėt janė tė shėndetshėm dhe tė shplodhur. Jetojnė nė njė klimė tė mirė, ku mbizotėron ajri i pastėr. Hundėza ėshtė njė vend me tokė pjellore nė thellėsi. Kėta banorė kryejnė ushtrime fizike ditore, duke iu ngjitur dhe zbritur taracave. Po sipas Hofman, ata bėjnė gjum tė plotė dhe nė qetėsi absolute pėr tėrė natėn. Prirja e kėtyre banorėve ėshtė tė pijnė ujin qė rrjedh nga akullnajat. Preferojnė ēajin me rrėshirė shkėmbi qė e quajnė shėllir-jete. Hundėzakėt nuk kanė shqetėsime dhe ushqehen me vitamina dhe minerale frutash, drithėra tė pasitur, zarzavate. Ushqehen me asortimente ushqimore tė pasheqerosura, pa dhjamėra dhe yndyrna. Tek ata mungojnė sėmundjet dhe kryejnė jashtėqitje tė trashė, tre herė nė ditė. Nuk e hanė mishin e derrit dhe janė pothuaj jomishngrėnės. Nuk e pinė kafenė.
    Rėndėsia e studimit tė hundėzakėve
    Veēan, studimi i Hundėzės dhe hundėzakėve ka rėndėsi tė madhe pėr kulturėn shqiptare, sepse, ngaqė ka qenė njė vend i izoluar pėr mijėra vjet, atje janė ruajtur tė gjalla tiparet popullore, gjuhėsore e zakonore pellazge-ilire-arbėreshe-shqiptare.

    Venbanimi i pasardhėsve tė ilirėve nė Pakistan
    • Lugina ku jetojnė sot quhet Hundėza (Hundė e vogėl)
    • Kjo fushė mbyllet me njė hundėz
    • Rrethohet nga dy male 6000-7500 metra mbi nivelin e detit
    • Njė vend moēalor quhet Balta
    • Pllaja e Hundėzės ėshtė 2300-2700 metra mbi nivelin e detit
    • Vendi ku banonin mė pas u quajt Kafiristan (tė pafetė)
    • Sot e quajnė Nuristan
    • Vendbanimi i tyre ėshtė aty ku takohen Afganistani, Pakistani, Kina, Taxhikistani, nė pjesėn e Pakistanit
    • Dialekti i tyre quhet Burrusheski (gjuhė e burrave), dhe e pashkruar
    • Reaguan ndaj futjes sė fesė myslimane
    • Pijnė verė tė pėrzierė me ujė, si paraardhėsit e tyre

    Karakteristika tė tjera gjasore
    • Lart nė male njė fis i madh, qė quhet KALASH
    • Perėnditė e Kalashėve kryesohen nga perėndia Di-Zau (Diell-Zeus) Kalashėt skalisin nė portat e tyre, qė shpreh origjinėn e tyre tė lashtė ilire, dy brirė dhije
    • Edhe Skėnderbeu dy brirė dhije kishte nė pėrkrenare
    • Njė lule tė egėr me ngjyrė tė verdhė e quajnė BISHA

    Karakteristika tė hundėzakėve
    • Gjithsej 50 mijė ėshtė numri i tyre
    • Janė tė gjatė
    • Tė bardhė
    • Me mollėza tė kuqe
    • Shumica e tyre kanė sy blu, tė gjelbėr ose bojė hiri
    • Me flokė gėshtenjė, qė kalojn nga e verdha e misrit tek e zeza e korbit
    • Jetojnė shumė vjet

    Studimi historik
    Aristidh Kola nė librin e tij “Arvanitasit”
    Fisi heleno-pellazg u shpėtua midis shekujsh dhe mijėvjeēarėsh, falė mundėsisė sė pafundme tė rezervave qė pozicioni gjeografik dhe morfologjia e terrenit i siguroi. Domethėnė, burimi i madh i popullit tonė ndodhej nė malet shkėmbore tė Epirit dhe tė Shqipėrisė sė sotme dhe prej andej, si lumenj grupesh popullore, kohė pas kohe zbriste pėr nė Greqi, Itali dhe Azi tė Vogėl. Nė kėto vende si rezultat i kishteve pakrahasimisht mė tė mira, zhvillohej qytetėrimi i saj dhe u ndryshua nga njėri vend nė tjetrin sipas kushteve ekzistuese. Nė ēdo rast qė popullsia nė vendet e reja dobėsohej pėr ēdolloj arsye, kishim zbritje dinamike grupore nga origjina. Zbritja e fundit ėshtė ajo e arbėreshėve tė shekullit tė XIV. Tjetėr nuk do tė ketė. Fatkeqėsisht historia na pėrgėnjeshtroi dhe dėshmoi pėr vėrtetėsinė e teorisė sime pellazge…. Aleksandėri i Madh, ilir nga nėna e tij, i kishte fuqizuar legjionėt e tij me ushtarė tė zgjedhur ilirė. Po nga kjo periudhė veēojmė se, pas vrasjes sė Klitit nga Aleksandri i Madh, rreth 6 mijė ushtarė ilirė e veēuan pozicionin e tij nga ky i fundit dhe u endėn nėpėr Braktane, derisa u pėrqėndruan nė Kafiristanin e sotėm, midis Pakistanit dhe Afganistanit…. Aleksandri i Madh kishte gjak ilir nė venat e tij, ashpėrsia e tij ilirike nuk mund tė krahasohet me atė tė Periandrit, dhe as me tė gjithė mitet tė varianteve tė Ali Pashė Tepelenės. Ilirėt nuk e gjetėn asnjėherė rrugėn qė tė ēon nė bashkim, megjithėse pėrpjekjet pėr tė krijuar njė konfederatė ishin tė shumta. Por, pas luftės sė Peloponezit dhe hipjes sė maqedonėve, ata luajtėn njė rol tė rėndėsishėm, megjithėse nė Greqinė Jugore ashtu dhe atje nuk ishte e lehtė njohja e Aleksandrit tė Madh, tė cilit iu desh tė jepte beteja tė ashpra pėr tė treguar vlerat e tij. Njė nga armėt mė tė forta tė Filipit, aq dhe tė Aleksandrit, nuk ishte dhe aq formacioni, rreshtimi i ushtrisė maqedonase sesa ari i Pangjeut. Pas Aleksandrit dhe pasardhėsve kemi Pirron, i cili tregohet njė nga prijėsit mė tė aftė dhe mė aktivė, qė pėrpiqet qė, me hir apo me pahir, tė bashkojė ilirėt.
    "The true history of mankind will be written only when Albanians participate in it's writing." -ML

  16. #16
    Ikon-thyes Maska e Qafir Arnaut
    Anėtarėsuar
    27-07-2002
    Vendndodhja
    Shum po shndrit aj Diell, e pak po nxeh
    Postime
    1,542
    Ndonese jam teper skeptik per gjera te tilla, kjo puna e Pushtuneve me ka kapluar edhe mua. Kam nje shok te mire nga Pakistani.. Inxhinier e me edukate te shkelqyer. Kur na u henger muhabeti e fola per Shqiperine me tha direkt.. ti ne fakt edhe dukesh si Pushtun...Pastaj me degjoi duke folur e me tha "Ore ju edhe gjuhen e paski si Pushtunet'. ...Kuptohet teoria e tij ishte se Pushtunet [aka Talebanet]kishin origjine Gjermanike...ndersa une e tallja e thoja se ishin budalliqe.

  17. #17
    Ikon-thyes Maska e Qafir Arnaut
    Anėtarėsuar
    27-07-2002
    Vendndodhja
    Shum po shndrit aj Diell, e pak po nxeh
    Postime
    1,542
    Basic Burushaski Etymologies
    The Indo-European and Paleo-balkanic affinities of Burushaski

    Ilija Casule
    Macquarie University

    By applying the most stringent principles of the comparative-historical method nearly two hundred Burushaski words are analysed which display firm Indo-European correspondences that do not originate from an Indo-Aryan or Iranian source. The etymologies show consistent and regular phonetic correspondences and highly specific semantic concordance with the ancient Balkan languages (most notably Phrygian and Thracian) and with Balto-Slavic. The basic and compact semantic fields to which the analysed vocabulary belongs (body parts, age and family relations, agriculture, plant names, sheep-farming, geographical features, names of vessels and tools, core adjectives and verbs) together with the derivational, grammatical and structural correspondences point to a rather close relationship and affinity of Burushaski with these linguistic groupations.

    It can be concluded that there is an ancient Indo-European layer in Burushaski which indicates an early relationship or contact in its history with the Southern (Aegean) branch of I.E. on the one hand and with the Northern I.E. group on the other, with which it shows remarkable and very close correspondences.

    Further systematic study of Burushaski vocabulary and grammar should clarify the implications of these findings and determine more closely Burushaski's affiliation within Indo-European.

    ISBN 3 89586 089 1.

    For prices, please go to the respective entry in the ISBN list

  18. #18
    i/e regjistruar Maska e Lekė Rezniqi
    Anėtarėsuar
    06-06-2002
    Vendndodhja
    Prishtinė
    Postime
    240
    Pershendetje!

    Pas nje kohe te shkurter po e vazhdoje kete teme me nje lutje per ju qe e flisni anglishten mire.

    Ju kisha lutur te vizitoni faqen e meposhtme, ne te cilen hasa gjate nje kerkimi per Burushaski-n ne internet.

    http://www.worldlanguage.com/Languages/Burushaski.htm


    Ne fakt, nese do te mundnit te perafroni tekstin ne burushaski me shqipen e sotme, bazuar ne kuptimin e fjaleve duke i nderlidhur me perkthimin ne anglishte.

    Suksese!

    Leka
    Ti Shqipėri mė jep nder mė jep emrin Shqipėtar.

  19. #19
    i/e regjistruar Maska e Lekė Rezniqi
    Anėtarėsuar
    06-06-2002
    Vendndodhja
    Prishtinė
    Postime
    240
    Pershendetje!


    Une sapo hasa ne kete faqe ne internet me foto nga rajoni Hunza, pra ku po supozojme se u zhvillua nje degė e antikitetit tonė.

    http://www.mon-photo.com/Asia/Pakistan_2/


    Leka nga Prishtina
    Ti Shqipėri mė jep nder mė jep emrin Shqipėtar.

  20. #20
    i/e larguar
    Anėtarėsuar
    30-05-2004
    Vendndodhja
    Ministria e Mbrojtjes Se Republikes Demokratike te Shqiperise
    Postime
    1,499
    Citim Postuar mė parė nga Lekė Rezniqi
    Pershendetje!


    Une sapo hasa ne kete faqe ne internet me foto nga rajoni Hunza, pra ku po supozojme se u zhvillua nje degė e antikitetit tonė.

    http://www.mon-photo.com/Asia/Pakistan_2/


    Leka nga Prishtina
    Kam disa vjet mesoj gjuhen farsi. Kjo qe flas konsiderohet si persishtja me moderne dhe mund te gjej ne te fjale qe lidhen me gjuhen shqipe. Behet diskutim per fjale si "fqinj=shqip fshinj=farsi", "gjisht=shqip angisht=farsi" etj. Te tilla koincidenca ndodhin me fjalet e kulturave dominuese. Franket jane fise gjermanike por frengjishtja afron me italishten me shume sesa me gjermanishten.

    Iranianet kane marre nga ne apo ne nga iranianet?

Faqja 0 prej 24 FillimFillim 1210 ... FunditFundit

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Regullat e Postimit

  • Ju nuk mund tė hapni tema tė reja.
  • Ju nuk mund tė postoni nė tema.
  • Ju nuk mund tė bashkėngjitni skedarė.
  • Ju nuk mund tė ndryshoni postimet tuaja.
  •