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  1. #1
    Ikon-thyes Maska e Qafir Arnaut
    Anëtarësuar
    27-07-2002
    Vendndodhja
    Shum po shndrit aj Diell, e pak po nxeh
    Postime
    1,542

    Serbët e konsiderojnë 'rraciste' teorinë e vazhdimësisë Iliro-Shqiptare

    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 "Përparimi", 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 gjuhës 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, "Ilirët dhe prejardhja e tyre," "Përparimi," 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 të gjuhës 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 Nëntori," 1985.
    Iliri i Albanci – Les Illyriens et les Albanais, Beograd, Srpska akademija nauka i umetnosti, 1988.
    Adresat e faqeve personale mund ti vendosesh ne profil por jo ne firme. Stafi i Forumit

  2. #2
    i/e regjistruar
    Anëtarësuar
    16-01-2006
    Vendndodhja
    Mitrovicë
    Postime
    37
    se a e konsiderojnë raciste a çfarë nuk e di, por e di që serbët në elaboratet e tyre për Kosovën i referohen kryesisht MESJETES, e duke ditur faktin se shqiptarët TERMINOLOGJIKSHT i pësuan 3 modifikime gjatë historisë pra si Ilirë, Arbër dhe Shqipëtar ( ky i fundit pas shek. XX ), atëhere sdo mend se serbët do ta konsiderojnë këtë si diçka konspirative dhe të pavërrtetë...
    Money Talk, Bullshit Walk !

  3. #3
    Ikon-thyes Maska e Qafir Arnaut
    Anëtarësuar
    27-07-2002
    Vendndodhja
    Shum po shndrit aj Diell, e pak po nxeh
    Postime
    1,542
    E vertete kjo qe the. Kur fqinjet tane nuk duan te kuptojne eshte veshtire qe te na kuptoje Washington DC apo Brukseli.

    Sidoqofte, duhet pranuar qe kembengulja Teorine e Vazhdimesise si dhe derivimi prej saj i te drejtes te Shqiptarit mbi token ku jeton, eshte me baze rracore.

    Pyetjes 'A eshte Shqiptari rracist?' i duhet pergjigjur gjithmone "PO". Mbi te gjitha rracizmi nuk eshte i keq ne vetvete, dhe ata Shqiptare 'te mesuar' me brockulla neper shkollat Perendimore bejne mire ta shohin rastin e tyre me sy po aq kritik sa Akademiket dhe parlamentaret Serbe.
    Adresat e faqeve personale mund ti vendosesh ne profil por jo ne firme. Stafi i Forumit

  4. #4
    i/e regjistruar
    Anëtarësuar
    23-12-2006
    Postime
    27
    Fqinjet tane e dine shume mire se shqipet jane pasardhes direkt te ilireve. Edhe vete keta qe tani jane duke thene te kunderten, e paskan thene me heret kete gje. Te huajt i besojne fakteve e faktet e deshmojne kete gje se, shqipet jane pasardhesit e vetem te ilireve e kosovaret pasardhes direkt te fisit ilir te dardaneve.

    Keta historianet serb e kane thene vete qe kur te vjen ne pyetje interesi kombetar genjejne shume bukur dhe me fantazi aq sa edhe vete fillojne ti besojne genjeshtrave te tyre (Dobrica Qosiq ish-kryetari i Akademis se Shkencave te Serbise). Bota i di keto gjera, nuk jan aq budallenj sa mendojne shkijet qe jane.

    Megjithese pa marre parasysh se a jemi apo nuk jemi pasardhes direkt te ilireve, botes i intereson kush jeton sot aty, e jo aq kush ka jetuar para qindra e mijra vjeteve. Po te jete ashtu edhe Meksika mund t'i kerkoje Amerikes tokat e Nju Meksikos, Arizones, e Kalifornise se kane qene te banuara me meksikane para se te fillonin te banoheshin nga amerikanet. Dhe raste te tilla kemi plot ne te gjithe boten.

    Keshuqe kujt i behet vone se cfare genjejne shkijet.

    PS: Aleksander Stipceviqi duhet te dekorohet nga Tirana dhe Prishtina si nnjeri prej arberesheve te Zares qe ka bere shume per kombin tone, se me te vertete ka punuar edhe punon shum per kombin tone, meriton shume favore prej nesh.
    Ndryshuar për herë të fundit nga Darius : 03-01-2007 më 02:06 Arsyeja: zoteri shprehu ne gjuhe letrare te lutem qe te jesh i kuptueshem per te gjithe lexuesin. Dialektet perdorini privatisht

  5. #5
    Shpirt Shqiptari Maska e Albo
    Anëtarësuar
    16-04-2002
    Vendndodhja
    Philadelphia
    Postime
    30,122
    Postimet në Bllog
    17
    TERMINOLOGJIKSHT i pësuan 3 modifikime gjatë historisë pra si Ilirë, Arbër dhe Shqipëtar ( ky i fundit pas shek. XX ), atëhere sdo mend se serbët do ta konsiderojnë këtë si diçka konspirative dhe të pavërrtetë...
    Termi "ilir" eshte nje term i pergjithshem qe i vishet me shume trojeve te banuara nga fise qe kane te njejten origjine. Ka kuptim te flasesh per "Iliri" apo "fise ilire" apo "troje ilire" por nuk ka shume kuptim te flasesh per "popull ilir" sepse fiset ilire ishin kane patur, kane dhe do te kene dallime te forta etnike. Dardania, Epiri, Molosia, banoheshin nga fise ilere por jane ne vetvete grupe etnikisht te dallueshme nga njera-tjetra. Dallime qe nuk i hasim vetem sot por i hasim ne gjithe rrjedhen e historise.

    Termi "arberesh" eshte shqiperimi i termit epirot. Arberesh dhe epirot eshte e njejta fjale dhe nenkupton fiset shqiptare qe jetonin ne Epir, vatren e qyteterimeve greko-romake dhe lakmia e gjithe prijesve shqiptare e te huaj. Peshkopi katolik Pjeter Budi ne shekulli e XVII, ne relacionin e tij per Papen e Romes, teksa i pershkruan shqiptaret dhe viset shqiptare, ben nje dallim midis Malesise, Kosoves, dhe "tokes se Skenderbeut" (nenkupto Epirin). Pa harruar edhe citatin e Gjergj Kastriotit per historine: "...nese kronikat historike te te pareve tane jane te sakta, epirotet jane te paret tane."

    Termi "shqiptar" eshte nje paradoks ne vetvete, bile paradoks shume i madh per tu kapercyer. Paradoksi nuk duhet pare vetem ne anen e jashtme, thjeshte evolucioni si fjale, duhet pare ne prizmin e thelle te transformimit fizik, shoqeror dhe shpirteror qe nga mesjeta e deri me sot. Paradoksin e perjeton kur e gjen veten perballe nje arbereshi qe pretendon se eshte "gjak i shprishur" dhe pasardhes i denje i te pareve tane mesjetare qe emigruan nga vendi. Nese mesjeta do te ishte pike referimi, atehere pasqyra e arbereshit tregon transformimin e atyre qe sot e quajne veten "shqiptare". Si mund ti pajtosh te dy imazhet?!

    Ajo qe eshte akoma me interesante se artikulli me lart, ajo qe duhet tu bier ne sy, eshte se sa vone kane filluar shqiptaret e sotem qe te levrojne idene e prejardhjes ilire. Ne fakt, me shume se sa nje vetedije shqiptare, trashegimia ilire u atribuohet studiuesve te huaj qe jane njohur, studiuar dhe kane dokumentuar historine tone. Vetem ne shekullin e XIX, rilindas si Jeronim DeRada, Naim e Sami Frasheri, (te cilit ishin njohes te shkelqyer te qyteterimeve te njerezimit) do te ndriconin erresiren shqiptare mbi origjinen e te pareve te tyre. Dhe kjo rilindje e vonuar deshmon pikerisht shkallen e gjere dhe te thelle te transformimit te jashtem e te brendshem te shqiptareve te sotem, atyre qe ngelen ne trojet e te pareve dhe perjetuan pushtimet e luftrat e pafund.


    "teoria e vazhdimesise" dhe rracizmi

    Nje femije i biresuar nuk behet dot bir biologjik edhe sikur te bertase deri ne kupen e qiellit me te madhe se eshte shqiptar. Pse? Sepse shqiptaria nuk deshmohet me fjale por me vepra, ajo trashegohet ne gjak, trashegohet ne gene. Ashtu si femija biologjik dallohet nga veprimet e sjelljet e tij te ngjashme me prindin, ashtu edhe shqiptari dallohet nga shembellimi i jetes se rilindasve dhe patrioteve shqiptare.

    Dhe mbi te gjitha, kur flasim per "vazhdimesi" ne vitin 2007 kur shqiptaret e gjejne veten te lire si popull, debati i ka kapercyer tashme caqet e debatit akademik apo debatit politik, ai eshte kthyer ne nje debat te gjalle qe e gjejme ne jeten e cdo shqiptari. Kur sot njerezit pyesin nese shqiptaret jane pasardhes te ilireve, krahas shfletimit te faqeve historike dhe referateve te studiuesve te ndryshem, ata do te ndeshen edhe me ate fatalen, me ate qe nuk le vend per medyshje, jeten e shoqerise shqiptare, jeten e cdo shqiptari. Dhe ajo qe do te gjejne apo nuk do te gjejne ne jeten tuaj, do te diktoje edhe verdiktin e "vazhdimesise".

    Pra me shume se sa nje "teori" apo "hipoteze", apo "debat", ceshtja e vazhdimesise se shqiptareve nga iliret eshte sot duke kaluar testin e fundit dhe vendimtar te saj, testin e vete shqiptareve ne liri. Se si secili prej nesh dhe te gjithe se bashku do ta konsumojme kete liri te fituar, do ti deshmoje njehere e pergjithmone historise nese jemi me te vertete pasardhes te denje te nje rrace te lire e bujare, apo jemi katandisur ne nje konglomerat popujsh endacake.

    Albo
    Ndryshuar për herë të fundit nga Albo : 03-01-2007 më 04:55

  6. #6
    Ikon-thyes Maska e Qafir Arnaut
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    Termi "shqiptar" eshte nje paradoks ne vetvete, bile paradoks shume i madh per tu kapercyer. Paradoksi nuk duhet pare vetem ne anen e jashtme, thjeshte evolucioni si fjale, duhet pare ne prizmin e thelle te transformimit fizik,

    [..]Sepse shqiptaria nuk deshmohet me fjale por me vepra, ajo trashegohet ne gjak, trashegohet ne gene.

    [..] do ti deshmoje njehere e pergjithmone historise nese jemi me te vertete pasardhes te denje te nje rrace te lire e bujare, apo jemi katandisur ne nje konglomerat popujsh endacake.

    Albo
    Vallahi po me dukesh si ai Dropulliti qe del ne TV e thote me plot gojen "Lazaratasit jane Turq se i veshin grate me vello". LOL.

    Ji i sigurt se Matjanet e Skenderbeut jane me Epirote se Permetaret e tu apo Skraparlinjte e mi, apo Stradiotet e Italise.
    Adresat e faqeve personale mund ti vendosesh ne profil por jo ne firme. Stafi i Forumit

  7. #7
    Shpirt Shqiptari Maska e Albo
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    Ji i sigurt se Matjanet e Skenderbeut jane me Epirote se Permetaret e tu apo Skraparlinjte e mi, apo Stradiotet e Italise.
    Ti lexon por nuk kupton dhe ende kujton se "vazhdimesia e shqiptareve" eshte nje debat akademik apo politik. Debati akademik dhe politik pushoi se ekzistuari qe nga momenti qe 2 milion shqiptaret ne Kosove shkuan te votojne te lire per te ardhmen e tyre per here te pare ne histori; kur shqiptaret ne Mal te Zi vendosen me votat e tyre te lira pavaresine e Malit te Zit; kur shqiptaret ne Maqedoni fituan te drejtat kushtetuese dhe perfaqesimin politik; kur shqiptaret ne Shqiperi ndryshuan duart e pushtetit me voten e tyre te lire ne 3 korrik 2005.

    Asnje argument nuk ka me asnje vlere pasi argumenti i fundit dhe i verteti eshte ai argumenti i gjalle: jeta e lire e 7 milion shqiptareve ne Ballkan, jeta e lire e cdo shqiptari ne Ballkan e ne bote. Nese cdo shtetas i botes se lire do te mesoje nese shqiptaret jane pasardhesit e denje te ilireve dhe epiroteve, ata mjafton te lexojne disa faqe histori mbi historine e ilireve dhe epiroteve dhe te njihen nga afer me jeten e shoqerise shqiptare ne liri: jeten tende e time si shqiptare. Dhe nese do te shohin te perbashketa te trasheguara, atehere ne kemi kaluar "testin" e vazhdimesise.

    Nuk ka me as perandor, as sulltan, as mbret, as diktator, qe flet ne emer te shqiptareve, sot cdo shqiptar e deshmon origjinen e tij shqiptare me jeten e tij. Prandaj kur nis e shkruan, mos pyet te tjeret se cfare jemi "NE", por pyet veten tende si shqiptar:

    Cfare kam trasheguar une ne jeten time nga te paret e mi per te merituar emrin ilir, epirot, shqiptar?
    Cfare kam trasheguar une nga jeta e babait te kombit, qe ta quaj veten sternip i Gjergj Kastriotit?

    Dhe ata shqiptare qe nuk arrijne ta vendosin ceshtjen ne kontekstin e duhur historik te kohes, ne menyre te ndergjegjeshme apo te pandergjegjshme i bejne bisht pergjegjesive personale qe vine me lirine dhe epoken ne te cilen jetojme. Prandaj kur qesh e tallesh me ate dropullitin e mencur apo me ate lazaratasin qe e mbulon gruan e vete koke e kembe, ti ne fakt je duke u tallur me veten tende. Si ai dropulliti si ai lazaratasi e deshmojne haptazi dhe qartas origjinen e tyre me jeten e tyre, packa se mund te te beje per te qeshur apo per te qare ty. Por a mund te thuash te njejten gje per veten tende?

    Albo
    Ndryshuar për herë të fundit nga Albo : 04-01-2007 më 02:51

  8. #8
    Ikon-thyes Maska e Qafir Arnaut
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    Cfare kam trasheguar une ne jeten time nga te paret e mi per te merituar emrin ilir, epirot, shqiptar?
    Meritoj? ke? emrin tim? po une jam o njeri...s'kam c'te meritoj. Ai Dropulliti erdhi edhe hedh vickla bashke me Bizantinet e tjere te cilet..fatkqesisht...nuk jane me.

    P.S. Ai Dropulliti eshte i cmendur.
    Ndryshuar për herë të fundit nga Qafir Arnaut : 04-01-2007 më 03:55
    Adresat e faqeve personale mund ti vendosesh ne profil por jo ne firme. Stafi i Forumit

  9. #9
    i/e regjistruar Maska e Kreksi
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    Jo qe jane racistë, por thaje se jane nacionalista te terbuar kur eshte ne pyetje zingjiri iliro-shqiptare..

    Ne nje takim me kete raste u terbua edhe Kadare rreth sjelljes se gazetarve te huaje te cilet sillen pameshirshem ndaje shqiptarve i cili i quajti vegel serbe...

    http://video.google.fr/videoplay?doc...93191451832694

  10. #10
    Ikon-thyes Maska e Qafir Arnaut
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    Ne fakt kur flet per "Dosjen H" edhe une pata shume shume veshtiresi t'ia shpjegoja nje Kanadezje arsyen pse shkruan ashtu..ne fakt nuk ia shpjegova dot hic. Ishte totalisht e pamundur. E njejta gje ndodhi me nje fjalim qe beri Arben Kallamata ne Toronto ku lavderoheshin cilesite e Shqiptarit. U hodh nji akademik "Nuk ben te flasesh ashtu se del mbi te tjeret".

    Sidoqofte, llogjika eshte llogjike. Ne pellgun tone, sic thote Kadareja, ne jemi me te urtet. Ka ardhur koha qe te krruhemi pak! Apo jo Albo?
    Adresat e faqeve personale mund ti vendosesh ne profil por jo ne firme. Stafi i Forumit

  11. #11
    me 40 hajdutë Maska e alibaba
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    "Nuk ben te flasesh ashtu se del mbi te tjeret".
    Duhet të jemi shumë më të ashpër.
    Të tjerët vazhdimisht duan të ngriten lart e më lart në kurriz të tjerëve, e mundohen ne të na mësojnë se ç'të bëjmë.

  12. #12
    i/e regjistruar Maska e harmonies
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    Citim Postuar më parë nga pllugu
    Të tjerët vazhdimisht duan të ngriten lart e më lart në kurriz të tjerëve, e mundohen ne të na mësojnë se ç'të bëjmë.
    Sigurisht qe do te duhet te te mesojne sepse perndryshe nuk kane kurriz ku te ngrihen. Dhe eshte e qarte qe shume rraca nuk kane kurriz fare.

    Citim Postuar më parë nga Qafir Arnaut
    "Nuk ben te flasesh ashtu se del mbi te tjeret"
    Shqiptareve po u behet nder qe nuk po i quajne me bisht. Nuk ben te jemi mosmirenjohes.

  13. #13
    Shpirt Shqiptari Maska e Albo
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    Meritoj? ke? emrin tim? po une jam o njeri...s'kam c'te meritoj. Ai Dropulliti erdhi edhe hedh vickla bashke me Bizantinet e tjere te cilet..fatkqesisht...nuk jane me.

    P.S. Ai Dropulliti eshte i cmendur.
    Ti as nga emri qe i ke vene vetes ne forum, nuk e deshmon qe je shqiptar e jo me per ate qe une flas, jeten tende. "Qafir" dhe "Arnaut" jane fjale me origjine dhe kuptim turk. Qafir quheshin nga turqit ata qe nuk ishin myslimane, kurse arnaut ishte emertimi i turqve per shqiptaret. Qafir Arnaut, ne ate mendjen tende mund te duket sikur e distancon veten tende nga turqit, por te gjithe ata burra me dy fara mend ne koke e dine qe percmimi i popujve te tjere nuk te nxjerr ty automatikisht me te mire a me te ditur.

    Vetem ata shqiptare qe nuk kane as vetedijen e duhur kombetare dhe as kulturen e duhur te kohes e shprehin "shqiptarizmen" e tyre duke mbajtur ne kohe fqinjet. Harrojne testin e historise qe eshte vete jeta e secilit prej nesh. E pare ne kete kontekst, si ai minoritari dropullit, si ai minoritari lazaratas, kane dicka me shume se sa ti: ata e dine se kush jane dhe cili eshte identiteti i tyre, bile e ndeshmojne kete cdo dite per syte e gjithe shqiptareve perdite. Por nuk mund te thuash te njejten gje pasi lexon reagimet e tua ne forum se ti e di kush je.

    Emri yt eshte krize identiteti, ne fakt dua te them krize e GJALLE identiteti.

    E njejta gje ndodhi me nje fjalim qe beri Arben Kallamata ne Toronto ku lavderoheshin cilesite e Shqiptarit.
    Perseri, virtytet dhe veset e shqiptareve, mos i kerko tek fjalimet pompoze te Arben Kallamates apo te Ismail Kadarese, kerkoi tek jeta e tyre, kerkoi tek jeta tende, kerkoi tek jeta e prinderve te tu, kerkoi tek jeta e cdo shqiptari qe takon ne rruge apo diskuton ne forum.

    Ky eshte dallimi midis kapadahijve qe i bejne qejfin vetes dhe atyre qe i kerkojne me vetemohim, i gjejne, i misherojne dhe i trashegojne virtytet me te mira te shqiptarit ne jeten e tyre.

    Kuptohet, ata qe nuk jane te zote qe ti misherojne virtytet e shqiptareve e ti bejne pjese te jetes se tyre, ngyshellimi i vetem jane berja e qejfit vetvetes me fjale.

    Sidoqofte, llogjika eshte llogjike. Ne pellgun tone, sic thote Kadareja, ne jemi me te urtet.
    Kadareja asnjehere nuk ka thene "jemi me te urtet" pasi Kadareja ka qene me kritik per "vulgun shqiptar" ne Shqiperine e 1997 dhe Kosoven e marsit 2003 se cdo figure tjeter publike. Ajo qe ka thene Kadare eshte qe e pare ne prizmin historik te shekullit te kaluar, jane fqinjet ata qe kane shprehur shenja agrisiviteti te theksuar karshi shqiptareve, e jo shqiptaret karshi fqinjeve, edhe pse mund te kishin plot arsye per ta bere nje gje te tille.

    Kurse per ate se "cfare jane shqiptaret sot", ti, une, e secili prej atyre 10 milion shqiptareve qe mendohet te ecin mbi rruzullin tokesor e deshmojme perdite me jeten tone. Tani, ti dhe shume te tjere si ty, duke mos kuptuar realitetin e ri qe jetoni, ose duke mos dashur qe te perballeni me pergjegjesite e kohes si shqiptare, beni ate qe bejne indiferentet: flisni per shqiptaret, kur duhet te flisni per veten; denonconi fqinjet kur duhet te denonconi gabimet qe po bejme ne si shqiptare.

    Albo
    Ndryshuar për herë të fundit nga Albo : 11-01-2007 më 16:55

  14. #14
    Ikon-thyes Maska e Qafir Arnaut
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    Degjo more djale. 'Kriza ime e identitetit' vjen se ne gen une jam 'mercenar' dhe funksionoj me baze ne: placke & 'p***', dhe nxjerrja ime jashte lojes me te pelqyer te para-rendesve te mi, dhe zevendesimi i saj me lojen e 'konsumit per hir to konsumit' me ka futur drejt rruges se Qametit Universal Monoteist, qe ti dhe llomotitesit e tu Bizantine, Myslimane, Evangjeliste i jeni futur me themeli.

    Por ta garantoj une: kur te bjere pluhuri une do jem ne kembe...ti do jesh i shtrire.
    Ndryshuar për herë të fundit nga Albo : 11-01-2007 më 16:56
    Adresat e faqeve personale mund ti vendosesh ne profil por jo ne firme. Stafi i Forumit

  15. #15
    Shpirt Shqiptari Maska e Albo
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    Degjo more djale. 'Kriza ime e identitetit' vjen se ne gen une jam 'mercenar' dhe funksionoj me baze ne: placke & 'p***', dhe nxjerrja ime jashte lojes me te pelqyer te para-rendesve te mi, dhe zevendesimi i saj me lojen e 'konsumit per hir to konsumit' me ka futur drejt rruges se Qametit Universal Monoteist, qe ti dhe llomotitesit e tu Bizantine, Myslimane, Evangjeliste i jeni futur me themeli.

    Por ta garantoj une: kur te bjere pluhuri une do jem ne kembe...ti do jesh i shtrire.
    E shikon, me ne fund e the me gojen tende pa qene nevoja qe une te te vija gishtin atje ku te dhemb. Prandaj kur thua "une jam shqiptar", duhet te thuash, une jam shqiptar i prere nga brumi i Esat Pashe Toptanit dhe Enver Hoxhes, por jo nga brumi i Gjergj Kastriotit, Ismail Bej Vlores, Ahmet Zogut.

    Ty te dhembin syte kur e gjen veten perballe bustit te Gjergj Kastriotit ne Tirane, Prishtine apo Shkup, pasi ndryshe nga ai burri qe ke perpara, qe e jetoi jeten e tij me principin "une do te jem deri ne fund mik i virtytit dhe jo i fatit", ti po e jeton jeten tende me principin "une do te jem deri ne fund miku i interesit te Qafirit e askujt tjeter".

    Dhe shembulli i jetes tende sot, eshte argumenti me i madh i gjalle per kedo te huaj qe te dali e thote se shqiptaret nuk jane pasardhes se ilireve apo epiroteve, ata jane thjesht nje miks njerezish qe te shenjte ne jeten e tyre nuk kane asgje pervecse interesin personal te momentit.

    Shikon sa mire eshte kur tregohesh i sinqerte me vetveten.

    Albo

  16. #16
    i/e regjistruar
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    E shikon, me ne fund e the me gojen tende pa qene nevoja qe une te te vija gishtin atje ku te dhemb. Prandaj kur thua "une jam shqiptar", duhet te thuash, une jam shqiptar i prere nga brumi i Esat Pashe Toptanit dhe Enver Hoxhes, por jo nga brumi i Gjergj Kastriotit, Ismail Bej Vlores, Ahmet Zogut.

    Ty te dhembin syte kur e gjen veten perballe bustit te Gjergj Kastriotit ne Tirane, Prishtine apo Shkup, pasi ndryshe nga ai burri qe ke perpara, qe e jetoi jeten e tij me principin "une do te jem deri ne fund mik i virtytit dhe jo i fatit", ti po e jeton jeten tende me principin "une do te jem deri ne fund miku i interesit te Qafirit e askujt tjeter".

    Dhe shembulli i jetes tende sot, eshte argumenti me i madh i gjalle per kedo te huaj qe te dali e thote se shqiptaret nuk jane pasardhes se ilireve apo epiroteve, ata jane thjesht nje miks njerezish qe te shenjte ne jeten e tyre nuk kane asgje pervecse interesin personal te momentit.

    Shikon sa mire eshte kur tregohesh i sinqerte me vetveten.

    Albo
    te pakten ai qafir arnaut=shqiptar mistrec eshte i sinqerte dhe ashtu e kupton, kurse ti o nene nene, fluturo fluturo, por pak me ngadale lale se do ja besh bam dhe do na vritesh keq kur te biesh. qenke nje nariston i keq ti, s'mbushke hic. Qekur na u be Zogu personalitet per tu pare si shembull o qyp????Si zogu dhe enveri ne nje hale kane shkuar dhe jane frymezuar, se ishte zogu qe erdhi enveri, se ishte nano qe erdhi prape sala, e keshtu me rradhe, po kjo s'do te thote asnje gje se nga vijme ne dhe se kujt race i perkasim. Raca jone ka qene destinuar prej shekujsh per tu zhdukur nga barbaret rreth e qark nesh, dhe duhet te jemi shume te kenaqur qe jemi ketu ku jemi, dhe t'i lejme budallalliqet se "a jemi apo jo te denje qe te quhemi pasardhes te ilireve apo leshit".

    Shume arrogance boshe nga ana jote Albo

  17. #17
    Perjashtuar Maska e Trimi81
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    Lereni Albo-n se ka boten e tij, nuku kuptojme ne nga bota e tij jashtokesore, keshtu qe me mire te ngelet sic eshte ketu.

    Ne lidhje me temen, c'rendesi ka nese serbet e konsiderojne rraciste apo jo kete teori?!!!. Rendesi ka qe ne si shqiptare te pasurojme me teper historine tone te lashte dhe te forcojme me tutje identitetin tone. Si eshte ajo shprehja e bukur shqiptare: "Karvani te ece perpara pa qente le te lehin".

  18. #18
    ...beyond Maska e Alienated
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    Le te thone c'te duan serbet... bota na njeh ashtu si jemi
    Koha është e maskarenjëve
    Por atdheu i Shqiptarëve

  19. #19
    i/e regjistruar Maska e terili
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    39
    Citim Postuar më parë nga Qafir Arnaut
    Meritoj? ke? emrin tim? po une jam o njeri...s'kam c'te meritoj. Ai Dropulliti erdhi edhe hedh vickla bashke me Bizantinet e tjere te cilet..fatkqesisht...nuk jane me.

    P.S. Ai Dropulliti eshte i cmendur.



    kush eshte ky dropulliti o patriot qe i thote kto deklarata dhe ne tv pale. jetoj jashte dhe si kam ndjekur kto perralla te cuditshme.

    greku para se te behej grek ishte ARBER domethene pellazg... grek do te thote ARBER i qytetruar

  20. #20
    i/e regjistruar Maska e terili
    Anëtarësuar
    04-02-2007
    Vendndodhja
    jashte atedheut
    Postime
    39
    Citim Postuar më parë nga Albo
    E shikon, me ne fund e the me gojen tende pa qene nevoja qe une te te vija gishtin atje ku te dhemb. Prandaj kur thua "une jam shqiptar", duhet te thuash, une jam shqiptar i prere nga brumi i Esat Pashe Toptanit dhe Enver Hoxhes, por jo nga brumi i Gjergj Kastriotit, Ismail Bej Vlores, Ahmet Zogut.

    Ty te dhembin syte kur e gjen veten perballe bustit te Gjergj Kastriotit ne Tirane, Prishtine apo Shkup, pasi ndryshe nga ai burri qe ke perpara, qe e jetoi jeten e tij me principin "une do te jem deri ne fund mik i virtytit dhe jo i fatit", ti po e jeton jeten tende me principin "une do te jem deri ne fund miku i interesit te Qafirit e askujt tjeter".

    Dhe shembulli i jetes tende sot, eshte argumenti me i madh i gjalle per kedo te huaj qe te dali e thote se shqiptaret nuk jane pasardhes se ilireve apo epiroteve, ata jane thjesht nje miks njerezish qe te shenjte ne jeten e tyre nuk kane asgje pervecse interesin personal te momentit.

    Shikon sa mire eshte kur tregohesh i sinqerte me vetveten.

    Albo



















    c'eshte ky brume mer vlla gjergj kastrioti me ata te dy . qenka bo brumi jot hime per pulat

    greku para se te behej grek ishte ARBER domethene pellazg... grek do te thote ARBER i qytetruar

Faqja 0 prej 2 FillimFillim 12 FunditFundit

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