{"id":46343,"date":"2023-05-19T08:02:21","date_gmt":"2023-05-19T08:02:21","guid":{"rendered":"https:\/\/rdnews.al\/?p=46343"},"modified":"2023-05-19T08:02:21","modified_gmt":"2023-05-19T08:02:21","slug":"te-mesojme-te-mendojme-sic-bejne-pyjet","status":"publish","type":"post","link":"https:\/\/rdnews.al\/index.php\/2023\/05\/19\/te-mesojme-te-mendojme-sic-bejne-pyjet\/","title":{"rendered":"T\u00eb m\u00ebsojm\u00eb t\u00eb mendojm\u00eb si\u00e7 b\u00ebjn\u00eb pyjet"},"content":{"rendered":"<p><strong>Ndarja midis njeriut dhe habitatit ka prodhuar katastrof\u00ebn ekologjike. Duhet t\u00eb konceptohemi pjes\u00eb e natyr\u00ebs, si Runat e Amazonis\u00eb.<\/strong><\/p>\n<p>Debuton duke treguar tre pashaporta italiane q\u00eb mban n\u00eb sirtarin e skrivanis\u00eb. E dija, p\u00ebr t\u00eb cil\u00ebn \u00ebsht\u00eb krenar, \u00ebsht\u00eb ajo e gjysh\u00ebrve. Dokumente t\u00eb nj\u00eb gjenealogjie tringjyr\u00ebshe q\u00eb e mban edhe n\u00eb em\u00ebr. Eduardo, trash\u00ebgimtar i familjes s\u00eb n\u00ebn\u00ebs hebrenj roman\u00eb, kurse mbiemri i tij, Kohn, tregon p\u00ebr trash\u00ebgimin\u00eb nga hebrenj \u00e7ek\u00eb. Origjina nuk \u00ebsht\u00eb kurr\u00eb pa influenc\u00eb n\u00eb jet\u00eb, aq m\u00eb pak n\u00eb at\u00eb intelektuale, por kur b\u00ebhet fjal\u00eb p\u00ebr nj\u00eb antropolog mund t\u00eb b\u00ebhet nj\u00eb fat. Si\u00e7 ka qen\u00eb p\u00ebr Eduardo Kohn, q\u00eb dukej e paracaktuar n\u00eb zhytjen n\u00eb pyjet e Amazonis\u00eb. I lindur n\u00eb Boston m\u00eb 1968, Kohn ka kaluar nj\u00eb pjes\u00eb t\u00eb f\u00ebmij\u00ebris\u00eb n\u00eb Ekuador me gjysh\u00ebrit e arratisur gjat\u00eb Luft\u00ebs s\u00eb Dyt\u00eb Bot\u00ebrore p\u00ebr t\u00eb shp\u00ebtuar nga furia nazifashiste. Diaspora e tyre \u00ebsht\u00eb transformuar shpejt n\u00eb nj\u00eb aventur\u00eb intelektuale i s\u00eb cil\u00ebs vog\u00eblushi Eduardo ka qen\u00eb pjes\u00eb p\u00ebrb\u00ebr\u00ebse. Pasi n\u00eb k\u00ebt\u00eb familje formacioni kalon n\u00ebp\u00ebrmjet transmetimit t\u00eb pasioneve. Dante, Leopardi, Borges. Por edhe pylli, ku gjyshi zhytet n\u00eb k\u00ebrkimin e e barr\u00ebave p\u00ebr preparatet e tyre farmaceutike. Nd\u00ebrsa gjyshja arkeologe dhe antropologe i m\u00ebson artin e v\u00ebzhgimit t\u00eb tjetrit. Persona, kafsh\u00eb, vegjetal\u00eb, mineral\u00eb: nuk b\u00ebn diferenc\u00eb. Krijesa \u00ebsht\u00eb nj\u00eb dhe e pandar\u00eb. T\u00eb vihesh n\u00eb k\u00ebrkim t\u00eb sekreteve t\u00eb tij n\u00ebnkupton ta p\u00ebrballosh me gjoks dhe \u00ebsht\u00eb sakt\u00ebsisht ajo q\u00eb b\u00ebn Kohn, qysh nga pasdoktoratura e tij n\u00eb Berkeley University n\u00eb California dhe q\u00eb vazhdon ta b\u00ebj\u00eb tani q\u00eb \u00ebsht\u00eb profesor Antropologjie n\u00eb McGill University t\u00eb Montrealit n\u00eb Canada. Libri i tij, <em>Si mendojn\u00eb pyjet <\/em>(sht\u00ebpia botuese Nottetempo, 2021) \u00ebsht\u00eb b\u00ebr\u00eb nj\u00eb pik\u00eb referimi i mendimit t\u00eb ri ekologjist nd\u00ebrkomb\u00ebtar. I sapo dal\u00eb, n\u00eb 2014, ka fituar Gregory Bateson Book Prize.<\/p>\n<p><strong>A \u00ebsht\u00eb pik\u00ebrisht e v\u00ebrtet\u00eb se pyjet mendojn\u00eb?<\/strong><\/p>\n<p>\u00abMendojn\u00eb me imazhe. Nuk jan\u00eb t\u00eb pajisura me fjalor, prandaj i n\u00ebnvler\u00ebsojm\u00eb, por jan\u00eb n\u00eb gjendje t\u00eb komunikojn\u00eb. Brenda tyre ka nj\u00eb shum\u00ebfisht\u00ebsi bim\u00ebsh, kafsh\u00ebsh, organizmash, organizmash, insektesh, bakteresh, k\u00ebrpudhash q\u00eb nd\u00ebrveprojn\u00eb midis tyre dhe ajo q\u00eb del nga kjo jet\u00eb g\u00ebluese \u00ebsht\u00eb nj\u00eb pyll, q\u00eb \u00ebsht\u00eb di\u00e7ka m\u00eb e p\u00ebrgjithshme dhe \u00ebsht\u00eb gjithmon\u00eb e re. Popujt e Amazonis\u00eb arrijn\u00eb t\u00eb thon\u00eb se \u00ebsht\u00eb nj\u00eb shpirt\u00bb.<\/p>\n<p><strong>B\u00ebhet fjal\u00eb tamam p\u00ebr mendim?<\/strong><\/p>\n<p>\u00abE zgjeroj n\u00eb m\u00ebnyr\u00eb provokatore konceptin dhe them se t\u00eb gjitha qeniet e gjalla mendojn\u00eb, edhe ato t\u00eb privuara nga truri, pasi tek t\u00eb gjitha ekzistojn\u00eb procese dometh\u00ebn\u00ebse dhe perceptimi t\u00eb vetes. P\u00ebr m\u00eb tep\u00ebr, jan\u00eb n\u00eb gjendje t\u00eb m\u00ebsojn\u00eb nga p\u00ebrvojat e tyre\u00bb.<\/p>\n<p><strong>Kur qe takimi i par\u00eb me pyllin?<\/strong><\/p>\n<p>\u00abIsha 18 vje\u00e7 dhe rrija tek gjysh\u00ebrit n\u00eb Quito. T\u00eb af\u00ebrmit propozuan nj\u00eb ekskursion n\u00eb pyllin e virgj\u00ebr. Ka qen\u00eb nj\u00eb goditje rrufeje. Jam ndodhur i ulur tek rr\u00ebnj\u00ebt e nj\u00eb peme gjiganteske duke menduar se pylli \u00ebsht\u00eb shum\u00eb m\u00eb tep\u00ebr se nj\u00eb t\u00ebr\u00ebsi pem\u00ebsh\u00bb.<\/p>\n<p><strong>M\u00eb pas, ju keni shkuar \u00abn\u00eb shkoll\u00eb\u00bb t\u00eb Runave n\u00eb Ekuador. Kat\u00ebr vite k\u00ebrkim etnografik pran\u00eb nj\u00eb popullsie amazonase q\u00eb jeton n\u00eb simbioz\u00eb me pyllin. \u00c7far\u00eb ju ka m\u00ebsuar?<\/strong><\/p>\n<p>\u00abParas\u00ebgjithash t\u00eb mbijetoja! Her\u00ebn e par\u00eb q\u00eb kam fjetur n\u00eb pyll miku im Juaniku m\u00eb ka shpjeguar se duhej t\u00eb q\u00ebndroja i k\u00ebrrusur, n\u00eb m\u00ebnyr\u00eb q\u00eb jaguar\u00ebt duke m\u00eb par\u00eb fytyr\u00ebn dhe sidomos duke njohur pranin\u00eb e syve, mund t\u00eb m\u00eb identifikonin si nj\u00eb njeri, nj\u00eb tjet\u00ebr un\u00eb dhe jo si nj\u00eb vakt ngr\u00ebnieje\u00bb.<\/p>\n<p><strong>N\u00eb \u00e7far\u00eb m\u00ebnyre Runat flasin me pyllin?<\/strong><\/p>\n<p>\u00abE njohin si xhepat e tyre, \u00ebsht\u00eb burimi i mb\u00ebshtetjes s\u00eb tyre. Flasin me admirim, kan\u00eb shpikur emra p\u00ebr \u00e7do gj\u00eb dhe shpesh p\u00ebrdorin onomatope. P\u00ebr ta \u00ebsht\u00eb nj\u00eb qenie\u00bb.<\/p>\n<p><strong>Charles Baudelaire n\u00eb parath\u00ebnien marramend\u00ebse t\u00eb \u00abKorrespondencave\u00bb thot\u00eb se \u00abnatyra \u00ebsht\u00eb nj\u00eb tempull ku kolona t\u00eb gjalla murmurisin nga nj\u00ebher\u00eb fjal\u00eb konfuze, njeriu e p\u00ebrshkon si nj\u00eb pyll simbolesh\u00bb.<\/strong><\/p>\n<p>\u00abJan\u00eb v\u00ebrtet shum\u00eb t\u00eb bukura. Ju p\u00ebrgjigjem me fjal\u00ebt e Jorge Luis Borges q\u00eb ka v\u00ebn\u00eb n\u00eb epigraf tek kapitulli i dyt\u00eb: \u201cFunes kujtonte jo vet\u00ebm \u00e7do gjethe t\u00eb \u00e7do peme, t\u00eb \u00e7do pylli, por secil\u00ebn prej her\u00ebve q\u00eb e kishte perceptuar apo imagjinuar (&#8230;). Megjithat\u00eb, dyshoj, se nuk ishte shum\u00eb i aft\u00eb t\u00eb mendonte. T\u00eb mendosh n\u00ebnkupton t\u00eb harrosh diferencat\u201d\u00bb.<\/p>\n<p><strong>Poetet eksplorojn\u00eb bot\u00eb t\u00eb m\u00ebtejshme.<\/strong><\/p>\n<p>\u00abSi shaman\u00ebt e Runave, q\u00eb me udh\u00ebtimet mendore t\u00eb tyre kthehen gjithm\u00ebn\u00eb me dije t\u00eb reja\u00bb.<\/p>\n<p><strong>Por Runat konsiderojn\u00eb edhe kristian\u00ebt p\u00ebrgjithmon\u00eb dhe mburren se jan\u00eb t\u00eb \u00abcivilizuar\u00bb.<\/strong><\/p>\n<p>\u00abJan\u00eb kolonizuar nga spanjoll\u00ebt dhe jan\u00eb konvertuar. Historia e tyre \u00ebsht\u00eb e artikuluar dhe magjeps\u00ebse. Nuk jan\u00eb aspak \u201cprimitiv\u00eb\u201d, si\u00e7 do t\u00eb thuhej dikur. Deri aty sa konsiderohen t\u00eb bardh\u00eb pavar\u00ebsisht ngjyr\u00ebs s\u00eb l\u00ebkur\u00ebs s\u00eb tyre t\u00eb zez\u00eb dhe i konsiderojn\u00eb fqinj\u00ebt e tyre Waoran\u00eb si t\u00eb \u201cegj\u00ebr\u201d. Kur kam zbuluar se n\u00eb fshatin \u00c1vila kishte shum\u00eb Runa Puma, dometh\u00ebn\u00eb njer\u00ebz \u2013 jaguar\u00eb n\u00eb gjendje ta shikonin vet\u00ebveten me syt\u00eb e k\u00ebsaj kafshe me ndihm\u00ebn, t\u00eb mir\u00ebkuptohemi, t\u00eb nj\u00eb halucinogjeni t\u00eb fuqish\u00ebm si <em>aya waska<\/em>, kam menduar se ishte vendi i p\u00ebrkryer p\u00ebr mua\u00bb.<\/p>\n<p><strong>Etnografia \u00ebsht\u00eb instrumenti hetimor kryesor i antropologjis\u00eb.<\/strong><\/p>\n<p>\u00ab\u00cbsht\u00eb m\u00ebnyra jon\u00eb e sintonizimit me bot\u00ebn. \u00cbsht\u00eb nj\u00eb d\u00ebgjim i thell\u00eb. Sh\u00ebrben p\u00ebr t\u00eb kuptuar kulturat e tjera dhe ton\u00ebn ose, n\u00eb mos tjet\u00ebr, \u00ebsht\u00eb nj\u00eb tentativ\u00eb e gjetjes sesi funksionojn\u00eb. N\u00eb thelb, si t\u00eb gjitha shlencat njer\u00ebzore, antropologjia \u00ebsht\u00eb interpretuese\u00bb.<\/p>\n<p><strong>Ju p\u00ebrzieni men\u00e7ur k\u00ebrkimin n\u00eb terren, semiotik\u00ebn, shkencat natyrale, neuroshkencat dhe e quani metod\u00ebn tuaj \u00abantropologji p\u00ebrtej njer\u00ebzores\u00bb.<\/strong><\/p>\n<p>\u00abBesoj se antropologjia deri m\u00eb tani ka dh\u00ebn\u00eb nj\u00eb kontribut t\u00eb jasht\u00ebzakonsh\u00ebm duke u p\u00ebrq\u00ebndruar mbi at\u00eb q\u00eb na b\u00ebn njer\u00ebz, duke shpjeguar diversitetet kulturore dhe shum\u00eb tjet\u00ebr. Por tani mund ta tejkalojm\u00eb kufirin midis natyr\u00ebs dhe kultur\u00ebs, si\u00e7 uron miku im Philippe Descola, p\u00ebr ta studiuar edhe at\u00eb q\u00eb \u00ebsht\u00eb p\u00ebrtej nesh. Speciet e tjera dhe vegjetalet me t\u00eb cilat jemi lidhur\u00bb.<\/p>\n<p><strong>B\u00ebhet fjal\u00eb p\u00ebr ta tjekaluar dualizmin kartezian midis shpirtit dhe trupit?<\/strong><\/p>\n<p>\u00abN\u00eb thelb po. N\u00ebnkupton q\u00eb t\u00eb zgjerohen terrenet tona k\u00ebrkimore n\u00eb t\u00eb gjith\u00eb bot\u00ebn e gjall\u00eb\u00bb.<\/p>\n<p><strong>Por n\u00eb thelb edhe qasja juaj \u00ebsht\u00eb debitore e \u00abcogito ergo sum\u00bb t\u00eb Kertezit, duke par\u00eb se ju e konsideroni bot\u00ebn e gjall\u00eb pasi e till\u00eb edhe menduese. Me pak fjal\u00eb, \u00absum ergo cogito\u00bb.<\/strong><\/p>\n<p>\u00abDiferenca \u00ebsht\u00eb se n\u00eb ar\u00ebsyetimin tim mendimi nuk \u00ebsht\u00eb ai q\u00eb dallon njeriun nga pjesa tjet\u00ebr e natyr\u00ebs, n\u00ebse vall\u00eb \u00ebsht\u00eb ai q\u00eb e p\u00ebrbashk\u00ebson me natyr\u00ebn\u00bb.<\/p>\n<p><strong>Ndjehet jehona e Claude L\u00e9vi-Strauss, q\u00eb tek \u00abTropik\u00ebt e trishtuar\u00bb dialogon me macen e tij dhe hidh\u00ebrohet se rrug\u00ebt e njeriut dhe kafsh\u00ebs jan\u00eb ndar\u00eb deri n\u00eb pik\u00ebn q\u00eb nuk e kan\u00eb nj\u00eb gjuh\u00eb t\u00eb p\u00ebrbashk\u00ebt.<\/strong><\/p>\n<p>\u00abKam shum\u00eb debite kulturore ndaj mjesht\u00ebrit t\u00eb strukturalizmit. Si kundrejt semiologjis\u00eb s\u00eb Charles Peirce, t\u00eb antropologjis\u00eb s\u00eb takimit multispecifik t\u00eb Donna Haraway e t\u00eb Anna Lowenhaupt Tsing, t\u00eb neuroantropologjis\u00eb s\u00eb Terence Thick, t\u00eb ekologjis\u00eb politike t\u00eb Bruno Latour e t\u00eb Descola, q\u00eb me p\u00ebrvoj\u00ebn e tij t\u00eb gjat\u00eb amazonase m\u00eb ka ndihmuar q\u00eb t\u00eb dep\u00ebrtoj midis lianave t\u00eb kuptimit\u00bb.<\/p>\n<p><strong>Mund t\u00eb plrkufizohet pylli i nj\u00eb mendjeje?<\/strong><\/p>\n<p>\u00ab\u00cbsht\u00eb nj\u00eb mendje emergjente. Un\u00eb e quaj krijes\u00eb. Nj\u00eb sistem komunikues\u00bb.<\/p>\n<p><strong>Nga ana tjet\u00ebr, komunikimi nuk p\u00ebrb\u00ebhet vet\u00ebm nga fjal\u00eb dhe koncerte, por nga shenja, ngjyra, aroma ndryshime. Me pak fjal\u00eb, nga p\u00ebrfaq\u00ebsime nga ku lindin gjuha dhe mendimi njer\u00ebzor.<\/strong><\/p>\n<p>\u00abDhe m\u00eb par\u00eb akoma nga ku lind perceptimi i vetes\u00bb.<\/p>\n<p><strong>Ajo q\u00eb nganj\u00ebher\u00eb e quajm\u00eb identitet.<\/strong><\/p>\n<p>\u00abEdhe pse \u00ebsht\u00eb nj\u00eb p\u00ebrvoj\u00eb e p\u00ebrbashk\u00ebt me t\u00eb gjitha qeniet e gjalla. P\u00ebr shembull fasmidi, i njohur si insekt i that\u00eb, sap vjen grabitqari mimetizohet. Semioza ikonike, dometh\u00ebn\u00eb aft\u00ebsia p\u00ebr t\u00eb dalluar dhe p\u00ebrs\u00ebritur shenjat, i mund\u00ebson q\u00eb t\u00eb marr\u00eb pamjen e nj\u00eb banketi. Pasi e di me sakt\u00ebsi si \u00ebsht\u00eb b\u00ebr\u00eb\u00bb.<\/p>\n<p><strong>Pra, di t\u00eb p\u00ebrdor\u00eb shenjat q\u00eb e b\u00ebjn\u00eb t\u00eb ngjashme me gjallesa t\u00eb tjera dhe k\u00ebshtu zhduket si nj\u00eb fantaz\u00ebm.<\/strong><\/p>\n<p>\u00abP\u00ebr t\u00eb hyr\u00eb edhe m\u00eb n\u00eb detaj do t\u00eb thoja se nuk \u00ebsht\u00eb thjesht nj\u00eb ekuilib\u00ebr termodinamik dhe biologjik, por \u00ebsht\u00eb nj\u00eb ekologji n\u00eb vet\u00ebvete. Nj\u00eb nd\u00ebrveprim semiotik midis shum\u00eb n\u00ebse \u00ebsht\u00eb e hapur ndaj s\u00eb mundshmes\u00bb.<\/p>\n<p><strong>P\u00ebr \u00e7far\u00eb po punoni tani?<\/strong><\/p>\n<p>\u00abP\u00ebr nj\u00eb lib\u00ebr t\u00eb ri: <em>Forests for the Trees<\/em>. Titulli \u00ebsht\u00eb nxjerr\u00eb nga nj\u00eb m\u00ebnyr\u00eb t\u00eb th\u00ebni anglisht, <em>miss the forest for the trees<\/em>, fjal\u00eb p\u00ebr fjal\u00eb e ke munguar pyllin sepse je ndalur tek pem\u00ebt. Si t\u00eb thuash se nuk e sheh gj\u00ebn\u00eb e p\u00ebrgjithshme, por vet\u00ebm ve\u00e7antit\u00eb. \u00cbsht\u00eb nj\u00eb kritik\u00eb ndaj abstragimit dhe p\u00ebrgjith\u00ebsimit t\u00eb munguar. N\u00eb Itali do t\u00eb botohet nga Feltrinelli. N\u00eb k\u00ebt\u00eb rast p\u00ebrziej biografin\u00eb time me teorin\u00eb time\u00bb.<\/p>\n<p><strong>Me pak fjal\u00eb, ju lidhni hapjen mendore q\u00eb vjen nga formimi juaj multikulturor, familjar, diasporik me rregullin shkencor.<\/strong><\/p>\n<p>\u00abPik\u00ebrisht. Mbi shpatulla kam kultur\u00ebn dhe d\u00ebshir\u00ebn e zbulimit t\u00eb gjysh\u00ebrve t\u00eb mi. Jo rast\u00ebsisht i ruaj t\u00eb gjitha librat e tyre n\u00eb bibiliotek\u00ebn k\u00ebtu prapa\u00bb.<\/p>\n<p>(<em>Prish skemat dhe me surpriz\u00eb t\u00eb m\u00ebdha rr\u00ebmben laptopin dhe inkuadron me videokamer\u00ebn nj\u00eb seri librash, v\u00ebllimesh, fetishesh q\u00eb m\u2019i ilustron me entuziaz\u00ebm<\/em>).<\/p>\n<p><strong>Po strukturoni gjithnj\u00eb e m\u00eb shum\u00eb iden\u00eb e \u00abnj\u00eb mendimi silvan\u00bb dhe t\u00eb nj\u00eb \u00abshkence psikedelike\u00bb?<\/strong><\/p>\n<p>\u00abMund t\u00eb m\u00ebsojm\u00eb nga pylli. Duhet t\u00eb mendojm\u00eb si pylli. Q\u00eb mendon psikedelikisht, n\u00eb nj\u00eb simultanitet. Ju mund t\u2019i jepni nj\u00eb orientim etik. Ndarja midis njeriut dhe habitatit t\u00eb tij na ka shtyr\u00eb n\u00eb katastrof\u00ebn ekologjike t\u00eb cil\u00ebn po p\u00ebrjetojm\u00eb dhe ndryshimin klimaterik. N\u00eb rast se do t\u00eb arijm\u00eb t\u00eb mendojm\u00eb si nj\u00eb e t\u00ebr\u00eb me natyr\u00ebn do ta ndryshoj\u00eb rr\u00ebnj\u00ebsisht shikimin ton\u00eb mbi jet\u00ebn dhe do t\u00eb mund t\u00eb b\u00ebhemi m\u00eb t\u00eb mir\u00eb\u00bb.<\/p>\n<p><strong>\u00cbsht\u00eb e gatshme shoq\u00ebria p\u00ebr k\u00ebt\u00eb ndryshim?<\/strong><\/p>\n<p>\u00abMiqt\u00eb e mi m\u00eb tallin, thon\u00eb se kur do ta kem shkruar m\u00eb s\u00eb fundmi librin do t\u00eb jet\u00eb gati!\u00bb.<\/p>\n<p><strong>Nd\u00ebrkaq ju dukeni i destinuar t\u00eb b\u00ebni liderin e nj\u00eb l\u00ebvizjeje n\u00eb mbrojtje t\u00eb natyr\u00ebs si subjekt.<\/strong><\/p>\n<p>\u00abT\u00eb par\u00ebt q\u00eb e kan\u00eb b\u00ebr\u00eb kan\u00eb qen\u00eb ekuadorian\u00ebt q\u00eb e kan\u00eb futur N\u00ebn\u00ebn Natyre n\u00eb kushtetut\u00eb si subjekt bart\u00ebs s\u00eb drejtash. Tani m\u00eb k\u00ebrkojn\u00eb nga shum\u00eb an\u00eb ndihm\u00eb p\u00ebr ta \u00e7uar k\u00ebt\u00eb ide jasht\u00eb pyllit amazonas, deri brenda institucioneve nd\u00ebrkomb\u00ebtare\u00bb.<\/p>\n<p><strong>Tani q\u00eb e dijm\u00eb sesi mendojm\u00eb pyjet, do t\u00eb arrijm\u00eb t\u00eb kuptojn\u00eb se p\u00ebr \u00e7far\u00eb mendojn\u00eb?<\/strong><\/p>\n<p>\u00abE uroj. Do t\u00eb thuhet se do t\u00eb kemi m\u00ebsuar t\u00eb mendojm\u00eb si pyjet. Dometh\u00ebn\u00eb m\u00eb mir\u00eb!\u00bb.<\/p>\n<p><strong>I gatsh\u00ebm p\u00ebr betej\u00ebn ekologjiste?<\/strong><\/p>\n<p>\u00abShum\u00eb gati!\u00bb.<\/p>\n<p>(nga <em>La Lettura<\/em>)<\/p>\n<p><strong>P\u00ebrgatiti<\/strong><\/p>\n<p><strong>ARMIN TIRANA<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Ndarja midis njeriut dhe habitatit ka prodhuar katastrof\u00ebn ekologjike. Duhet t\u00eb konceptohemi pjes\u00eb e natyr\u00ebs, si Runat e Amazonis\u00eb. Debuton duke treguar tre pashaporta italiane q\u00eb mban n\u00eb sirtarin e skrivanis\u00eb. E dija, p\u00ebr t\u00eb cil\u00ebn \u00ebsht\u00eb krenar, \u00ebsht\u00eb ajo e gjysh\u00ebrve. Dokumente t\u00eb nj\u00eb gjenealogjie tringjyr\u00ebshe q\u00eb e mban edhe n\u00eb em\u00ebr. Eduardo, trash\u00ebgimtar &hellip;<\/p>\n","protected":false},"author":4,"featured_media":46344,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[42],"tags":[],"class_list":["post-46343","post","type-post","status-publish","format-standard","has-post-thumbnail","","category-kulture"],"_links":{"self":[{"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/posts\/46343","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/comments?post=46343"}],"version-history":[{"count":0,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/posts\/46343\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/media\/46344"}],"wp:attachment":[{"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/media?parent=46343"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/categories?post=46343"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/rdnews.al\/index.php\/wp-json\/wp\/v2\/tags?post=46343"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}