From aalibali at yahoo.com Sat Jul 12 21:37:59 2003 From: aalibali at yahoo.com (Agron Alibali) Date: Sat, 12 Jul 2003 18:37:59 -0700 (PDT) Subject: [ALBSA-Info] Monopolet ne Shqiperi Message-ID: <20030713013759.57651.qmail@web11503.mail.yahoo.com> E Diele, 13 Korrik 2003 MONOPOLI, DOMINANT NE EKONOMINE SHQIPTARE Sipas eksperteve te fushes, te Ministrise se Ekonomise, ne momentin qe diktoheshin situatat monopol te ndonje kompanie private, keto nuk duhet te lejoheshin nga shteti. Eshte shume i nevojshem miratimi i ligjit per konkurencen Ja kompanite monopol ne vendin tone: - "KESH sh.a" ne sektorin elektro-energjetik - "Posta shqiptare" ne sektorin e telekomunikacioneve - "Albtelekom sh.a" ne sektorin e telefonise fikse - "Ujesjelles sh.a" ne sektorin publik - "Banka e Kursimeve" ne sektorin bankar etj. Ja sektoret me pozicione dominuese: - Prodhim dhe tregtim hidrokarburesh kompanite greke - Telefoni e levizshme kompanite greke - Banka te nivelit te dyte kompanite greke etj. Eglantina Nasi Ne Shqiperi shteti eshte realisht monopolisti me i madh ne sektoret strategjike. Nga ana tjeter, kompanite greke kane pozicionet dominante ne sektore te tjere fitimprures si tregtimi i hidrokarbureve, telefonia e levizshme, bankat e nivelit te dyte etj. Ekspertet e sektorit te antimonopolit ne ministrine e Ekonomise sqarojne se monopolet ne disa prej sektoreve strategjike nuk mund te shmangen. Ne keto raste, duhet vetem t'i kontrollosh ato, per te mos i lejuar te abuzojne ne treg. Pershembull, Albtelekomi qe ofron sherbimin e internetit perkrah operatoreve qe ua jep vete aksesin duhet kontrolluar, nese kete sherbim e ofron me te njejtat kushte dhe kosto, apo nxjerr fitime me te medha duke perfituar nga pozicioni i tij monopol? "Ne gjithe boten sherbimet postare, energjetike, telekomunikacioneve jane monopole. Ato nuk mund t'i shmangim dot se jane sherbime strategjike. Por tashme kane filluar perpjekjet per liberalizimin e ketyre strukturave" shprehen ekspertet. Po qe nje gje e tille te arrihet edhe ne Shqiperi, duhet qe te realizohen me pare kushtet e nevojshme teknike. Monopolet ne natyre, jane me efi?ente, sesa shoqerite ne konkurence. Sepse ngritja e 20 ndermarrjeve per te ofruar te njejtin sherbim do kete nje kosto me te larte ekonomike. Por paraqitet e nevojshme per liberalizimin e ?mimeve dhe sherbimeve. Greket, dominojne ne ekonomine shqiptare Deputetet shqiptare te komisionit parlamentar te Ekonomise dhe ekspertet e drejtorise se Konkurences jane te mendimit se prania e grekeve ne sektore te ndryshem te ekonomise ka krijuar nje pozicion dominant te tyre nga i cili, ne shumicen e rasteve perfitohet ne menyre te padrejte. "Nuk mund te thuash se ato krijojne monopole, por zoterojne pozicione dominante. Reagimi i deputeteve shqiptare ne lidhje me kundershtine e ketij pozicioni eshte mese i drejte. Dominanca kolektive duhet te shmanget, sepse ajo demton ndermarrjet e tjera" pohon lidhur me nje fakt te tille drejtoresha e konkurrences prane ministrise se Ekonomise, Edlira Baraj. Prej shume kohesh, opinioni shqiptar ka reaguar ndaj pozicionimit te dy kompanive greke ne telefonine e levizshme apo edhe te 7 kompanive greke per tregtimin e hidrokarbureve. Ne teorine ekonomike kjo quhet pozicion oligopol, pra prania e shume operatoreve nga i njejti vend. Aplikimi i saj behet i rrezikshem ne momentin kur operatoret ne menyre juridike apo faktike vendosin te bashkepunojne me njeri-tjetrin per te luajtur ne treg me ofrimin e ?mimeve dhe sherbimeve. Nje gje te tille ne Shqiperi te shtyn ta mendosh fakti i aplikimit te tarifave me te larta ne rajon nga ana e dy operatoreve greke. Nje liste e madhe me ankesa ka mberritur gjate kesaj periudhe ne Drejtorine Antimonpol nga ana e Shoqates se Konsumatorit. Qytetaret kerkojne qe kjo drejtori te reagoje ndaj ketij pozicionimi dominant ne tregun e telefonise se levishme. Por nje gje e tille nuk mund te behet, pasi parlamenti shqiptar nuk ka miratuar ende projektligjin "Per konkurrencen" i cili percakton nje kontrroll nga ana e organeve kompetente edhe per pozicionet dominante ne treg. Ekspertet jane te mendimit se qeveria shqiptare eshte teper e vonuar ne hartimin e ligjit te ri "Per konkurrencen" pasi ai duhej te kishte perfunduar para se te fillonte fushata masive e privatizimeve. Flet z.Edlira Baraj, drejtoresha e Konkurrences prane ME-se: Z.Baraj, sapo keni paraqitur ne parlament projektligjin e ri "Per konkurencen". Si e mbron ai tregun nga situatat monopol? - Ky projektligj do trajtoje bashkimet e medha ne treg, pozicionet dominuese dhe marreveshjet, te cilat do konceptohen ndryshe nga ?'trajtohen ne ligjin aktual "Per konkurencen". Konkretisht, nuk do vihet me theksi te pozicioni dominues, por te abuzimi me te. Ai mund te behet edhe duke lidhur marreveshje juridike apo faktike me operatoret e tjere per te caktuar lojen e perbashket ne treg me ?mimet dhe sherbimet. I takon autoritetit te konkurrences qe te gjykoje lejimin e ketyre marreveshjeve. Cilat jane monopolet qe ekzistojne ne Shqiperi dhe perse lejohen ato? - Ne vendin tone ekzistojne monopole ne sektore strategjike si telekomunikacione, ujesjellesa, energjetike etj. Permendim ketu pozicionin monopol ne telefonine fikse te kompanise "Albtelecom", te Bankes se Kursimeve ne nje pjese sherbimesh, KESHit etj. Por pozicione dominuese (monopole) jane krijuar edhe ne sektorin privat. Ketu futet ekzistenca e ?mimeve te larta ne telekomunikacion (ndonese vitet e fundit kane hyre ne treg dy operatore). Por edhe mbajtja e ?mimeve te larta per hidrokarburet, pavaresisht se ministria perkatese ka rene ne marreveshje me tregtaret per uljen e tij. Prandaj, qe ne fillim te privatizimeve dhe licensimeve nuk duhet te lejoheshin bashkimet qe krijonin pozicion dominues. Ne sektorin e tregtimit te naftes, jane rreth 7 shoqeri nafte greke. A perben ky monopol? - Ne sektorin e tregtimit te gazit dhe naftes, nuk mund te behet fjale per nje situate monopoli, por vetem per pozicion dominant. Jane 20 te tilla qe jane licencuar nga ana e ministrise se Energjetikes dhe nje pjese tjeter ne treg e ze "ARMO". Monopoli mund te quhet nese ato kane nje marreveshje te fshehur mes tyre duke bashkepunuar me njera-tjetren. Por nuk dime nje gje te tille. Monopolet, a jane gjithmone te rrezikshme? Si po behet liberalizimi i ndermarrjeve te sistemit monopol ne vendin tone? - Monopolet ne natyre jane me efi?ente, sesa shoqerite ne konkurrence. Sepse ngritja e shume ndermarrjeve per te ofruar te njejtin sherbim do kete nje kosto me te larte ekonomike, por eshte positive, persa i perket sherbimit qe i ofrohet konsumatorit tone sepse realizohet loja me uljen e ?mimeve. Sipas te dhenave ne KESh ka filluar procesi i ristrukturimit te tij, pra ndarja ne tre sektore te ve?ante, transmetim, prodhim dhe shperndarje. Me pas secili prej tyre do te pajtoje operatoret e tij ne lidhje me proceset e ve?anta. Kjo eshte ne baze te ?monopolizimit te ndermarrjes KESH sh.a. Nga ana tjeter, edhe per kompanine "Albtelekom sh.a" po fillon faza e liberalizimeve te para, te cilat po duken ne fushen e shtimit te operatoreve lokale. Pra, Albtelekomi e hoqi aksesin e brendshem lidhur me kete problem. Edhe Banka e Kursimeve ka liberalizuar nje pjese te sherbimeve per te cilat dikur zoteronte aksesin e vetem. __________________________________ Do you Yahoo!? SBC Yahoo! DSL - Now only $29.95 per month! http://sbc.yahoo.com From aalibali at yahoo.com Thu Jul 31 12:22:35 2003 From: aalibali at yahoo.com (AAlibali) Date: Thu, 31 Jul 2003 16:22:35 -0000 Subject: [ALBSA-Info] Fwd: MHRMC Condemns Greece's Continued Blacklisting of Ethnic Macedonians Message-ID: --- In balkanhr at yahoogroups.com, "Bill Nicholov" (by way of Greek Helsinki Monitor ) wrote: MHRMC Condemns Greece's Continued Blacklisting of Ethnic Macedonians Macedonian Human Rights Movement of Canada Press Release July 26, 2003 Sources: Deutsche Welle, Dnevnik, Vest The Macedonian Human Rights Movement of Canada (MHRMC) condemns Greece's continued blacklisting of ethnic Macedonian human rights activists and political refugees. Despite Greece's recent pledge that Macedonian political refugees will finally be allowed to enter Greece this summer, after 55 years in exile and in time for their Third World Reunion, (see www.mhrmc.ca/press/0 3/detsa_begaltsi.html for background information) several instances of Macedonians being denied entry into Greece have occurred during the past week. On July 20, 2003, Australian citizen Janko Kalinchev, born in the village of Ovcharani (Meliti in Greek), and Canadian citizen Georgi Kizovski, born in Gabresh (Gavros), attempted to enter Greece from the Republic of Macedonia in order to visit their birthplaces. However, Greek border officials denied them entry and refused to give them an explanation, instead saying that they were denied entry for "other reasons". (See the border document given to Canadian citizen Done Rakovsky when he was refused entry on July 6, 2002) According to Mr. Kizovski, "The Greek government keeps a blacklist of people who are active in Macedonian organizations abroad and who openly declare themselves as Macedonian. We were obviously returned at the border because of our membership in the Association of Refugee Children from the Aegean Part of Macedonia (Detsa Begaltsi) in Australia and Canada." Another Australian-Macedonian activist, Sotir Mitrev, was returned at the border on July 24, 2003. This was the third time that he has been denied entry into Greece. "Makedonka", a Macedonian dance group from Canada, comprised solely of members who were born in Canada, were also denied entry into Greece last week. This reportedly occurred because the dance group had the word "Macedonia" on their jackets and the border officials did not "approve" of it. Despite repeated requests by the MHRMC over the past 15 years, the Canadian government has refused to confront Greece over its systematic persecution of Canadian citizens. However, Canada has made similar requests of other countries, including the United States, when border incidents involving Canadian citizens occur. (See www.mhrmc.ca/press/02/letter .html for the MHRMC's letter to Foreign Affairs Minister Bill Graham, imploring Canada to investigate the several cases of Canadian-Macedonians being denied entry into Greece in 2002). After Greece's "historic" announcement of June 8, 2003, in which exiled Macedonian political refugees were to be allowed entry into Greece for the first time since the Greek Civil War, nationalistic elements of Greek society immediately pressured the Greek government in order to reverse their decision. They were worried that the political refugees would "incite" the local Macedonian population into a heigtened sense of nationalism. The majority of Greek society supports its government's non-recognition and discrimination of its large Macedonian minority. The Greek government has succumbed to this pressure as it announced on July 3, 2003 that the political refugees will be allowed to enter the country from August 10 to October 30, and would only be allowed to stay for 20 days. The date of the Detsa Begaltsi's Third World Reunion was well-publicized and was originally going to take place from July 15-20. The Greek government's announcement forced the organizers to reschedule the event to August 10-15, which will cause a large number of political refugees, particularly from Canada, the United States, and Australia, to miss the event as they originally planned to enter Greece before July 10. Furthermore, Greece has backed down from its promise to seek an immediate solution to the political refugee issue. Answering a question on the free visit of "non-ethnic Greek" political refugees on June 8, 2003, Deputy Foreign Minister, Andreas Loverdos, stated that "since we have overcome all these problems of the past and of the civil war... we want to overcome this vestige too sooner rather than later...during this summer." Evidently, Greece has chosen its previous path of denying entry to Macedonians simply because of their ethnicity and is seeking to impede the reunion in any way possible. The Macedonian Human Rights Movement of Canada calls on the international community to apply pressure on Greece to end its racial profiling of individuals of Macedonian ethnic background and to immediately solve the issue of the Macedonian political refugees. The MHRMC specifically asks that the EU end its hypocrisy in demanding that new member states respect human rights standards while ignoring human rights violations within the EU. Bill Nicholov Macedonian Human Rights Movement of Canada Address: P.O. Box 44532, 2376 Eglinton Ave. East, Toronto, Canada M1K 5K3 Tel: 416-493-9555 Fax: 416-412-3385 E-mail: mail at m... Website: www.mhrmc.ca --- End forwarded message --- From aalibali at yahoo.com Thu Jul 31 12:16:32 2003 From: aalibali at yahoo.com (AAlibali) Date: Thu, 31 Jul 2003 16:16:32 -0000 Subject: [ALBSA-Info] Fwd: EU Commissioner Diamantopoulou "dismayed" at Member States' failure to implement new racial equality rules Message-ID: --- In balkanhr at yahoogroups.com, Greek Helsinki Monitor wrote: -------------------------------------------------------- SEE ATTACHED ENAR UPDATE ON TRANSPOSITION OF RACE EQUALITY DIRECTIVE IN EU MEMBERS ALSO AVAILABLE AT: http://www.enar-eu.org/en/brnews/docs/Implementation%20update%20July%2 02003.pdf --------------------------------------------------------- Commission concerned at Member States' failure to implement new racial equality rules DN: IP/03/1047 Date: 18/07/2003 http://europa.eu.int/rapid/start/cgi/guesten.ksh?p_action.gettxt=gt&do c=IP/03/1047|0|RAPID&lg=EN IP/03/1047 Brussels, 18 July, 2003 Commission concerned at Member States' failure to implement new racial equality rules The European Commission is deeply concerned that Member States have so far failed to write new EU rules on racial discrimination into national law. Many Member States are set to miss the deadline of 19 July 2003 for transposing the legislation. In her opening address to a conference on fighting discrimination on Monday 21 July, Anna Diamantopoulou, Employment and Social Affairs Commissioner, will give a clear message to EU governments on the need to incorporate these rules into national law immediately. At the opening address of the Italian Presidency conference on "Fighting Discrimination: from Theory to Practice" in Milan on Monday 21 July, Commissioner Anna Diamantopoulou will say: "I am dismayed that most Member States have failed to integrate the Racial Equality Directive into national law. Let us not forget that this Directive was agreed unanimously by the Council three years ago." The racial equality directive, adopted by EU governments in 20001, prohibits discrimination against people on the grounds of racial or ethnic origin. The rules cover a wide range of areas where unfair treatment might occur, including access to jobs, working conditions, rates of pay and the rights and benefits linked to a job. In addition, they also include access to education and training, social security benefits and health care and access to and supply of goods and services which are available to the public, including housing. In all countries, governments also have to designate a body to provide practical and independent support and guidance to victims of racial discrimination. This means creating a body to perform this role if one does not already exist. New Member States2 must also transpose the provisions of the Directive into national law before joining the Union. Next steps Under the rules for implementing European legislation, Member States must inform the Commission of the steps they have taken to integrate the provisions of a directive into national law. On the eve of the deadline, the Commission had not received a single notification of complete transposition of the Racial Equality Directive. Awareness raising campaigns In order to raise awareness of rights and obligations under the new rules and to promote the benefits of diversity more generally, the Commission has recently launched a five-year awareness-raising campaign to run in all Member States with the slogan "For Diversity against Discrimination"3. For more information on the new legislation, and the information campaigns: www.stop-discrimination.info 1 Racial Equality Directive 2000/43/EC 2 Czech Republic, Cyprus, Estonia, Hungary, Latvia, Lithuania, Malta, Poland, Slovakia, Slovenia. 3 See IP/03/840 'For Diversity - Against Discrimination': Diamantopoulou acts to boost awareness of new EU anti-discrimination rules _______________________________________ Greek Helsinki Monitor e-mail: office at g... Internet Addresses: Balkan Human Rights Web Pages: http://www.greekhelsinki.gr The Balkan Human Rights List: http://groups.yahoo.com/group/ balkanhr The Greek Human Rights List: http://groups.yahoo.com/group/g reekhr Center of Documentation and Information on Minorities in Europe - Southeast Europe: http://www.cedime.net Mail Address: P.O. Box 60820 GR-15304 Glyka Nera, Greece Telephone and Fax: Tel. +30-210.347.22.59; Fax +30-210.601.87.60 ________________________________________ --- End forwarded message --- From mentor at alb-net.com Sat Jul 12 02:14:41 2003 From: mentor at alb-net.com (Kosova Crisis Center News and Information) Date: Sat, 12 Jul 2003 06:14:41 -0000 Subject: [ALBSA-Info] [Kcc-News] Massacre children testify in Serb trial ... (Guardian/Reuters/AP/AP, 10/9 July 2003) Message-ID: --------------------------------------------------------------------- Kosova Crisis Center (KCC) News: http://www.alb-net.com/index.htm --------------------------------------------------------------------- ---------- Forwarded message ---------- Date: Thu, 10 Jul 2003 21:15:04 +0200 From: Wolfgang Plarre Subject: NEWS: Massacre children testify in Serb trial ...(Guardian/Reuters/AP/AP, 10/9 July 2003) # Massacre children testify in Serb trial Four Kosovans relive slaughter they survived in a back garden (Guardian, 10 July 2003) # Kosovo Survivor Testifies at Serb War Crimes Trial (Reuters, 10 July 2003) # Tale of horror in Belgrade court: ethnic Albanian teenager describes Kosovo massacre (Associated Press, 10 July 2003) # Ethnic Albanian Children Recall Massacre (Associated Press, 9 July 2003) _______________________________________________________________________ http://www.guardian.co.uk/international/story/0,3604,995043,00.html Massacre children testify in Serb trial Four Kosovans relive slaughter they survived in a back garden Ian Traynor in Belgrade Thursday July 10, 2003 The Guardian Four Kosovan Albanian children who survived a Serbian massacre and were given the right to live in Manchester went to court in Belgrade yesterday to tell their story to a war crimes trial. They are the first Albanian victims of Serbian atrocities in Kosovo four years ago to testify to a Serbian judge and the Serbian public about the horrors they survived. The four Bogujevci children, Saranda, 18, and her cousins Fatos, 16, Jehona, 15, and Lirie, 13, told a closed session of Belgrade district court of the massacre of 14 women and children in a back garden in the town of Podujevo on March 28 1999. Sasa Cvjetan, a 28-year-old Serbian paramilitary from the notorious interior ministry unit the Scorpions, is charged with war crimes in taking part in the murder of 19 civilians, all Albanians and mostly women and children, four days after Nato began its bombing campaign against the Serbs. Five Bogujevci children - the four in Belgrade yesterday and 10-year-old Genc - were grievously maimed when Serb paramilitaries herded them into the backyard of a neighbour's house, put them against the wall and opened fire with automatic weapons. The five children were the sole survivors. Another seven children and seven women died. Mr Cvjetan is also charged with taking part in the murders of five more Albanians on the same day. Saranda Bogujevci lost her mother, grandmother and two younger brothers. The other four, all brothers and sisters, lost their mother, the same grandmother and their eldest sister. Their fathers, the brothers Selatin and Safet, fled the town hours before the Serbian death squads arrived. The wounded children were taken to hospital in the Kosovan capital, Pristina, where they were found at the end of the war by British army doctors, who arranged their evacuation to Manchester for emergency medical treatment. The children and their fathers have been in Manchester ever since, and last December they were given indefinite leave to remain in Britain. Lirie, aged nine at the time of the crime, was shot through the neck and requires complex reconstructive surgery of a type unavailable in the Balkans. She was fed through her stomach for eight months. Saranda, now a sixth-form college student in central Manchester, survived 16 bullet wounds to the back, leg and arm, has had five operations in England and is undergoing weekly physiotherapy on her scarred left arm. "It's much better now," she said. "I can use it much more than before." Judge Biljana Silanovic conducted a thorough if sensitive questioning of the fathers in open court and then heard the evidence of two of the four children in closed session. The other two children will give evidence today, also in closed session. The judge forbade any reporting of the evidence given in the closed sessions until the children have left Belgrade. British aid workers and Serbian human rights campaigners accompanying the children said the two girls who testified yesterday were "very brave" and performed with stamina, dignity, and determination. The trial is the result of research, investigation and lobbying by the Serbian human rights campaigner Natasa Kandic, who began pursuing the case a month after the crime was committed. The Manchester branch of Workers' Aid to Kosovo helped to get the Bogujevcis to court. Guardian Unlimited ? Guardian Newspapers Limited 2003 _______________________________________________________________________ http://www.nytimes.com/reuters/international/international-serbiamontenegro-warcrimes.html?pagewanted=print&position= July 10, 2003 Kosovo Survivor Testifies at Serb War Crimes Trial By REUTERS Filed at 12:33 p.m. ET BELGRADE (Reuters) - A Kosovo Albanian woman with an arm maimed by 13 machinegun bullets told a Belgrade court on Thursday how she saw Serbs kill 19 members of her family. Saranda Bogujevci, now 18, was among five child survivors who have been living in Britain since the slaughter in the town of Podujevo, carried out as NATO was bombing Serbia in the spring of 1999 to force its troops out of Kosovo. She was testifying at the war crimes trial of former Serbian policeman Sasa Cvjetan, who has pleaded not guilty. The frail dark-haired girl and her four cousins were the only ones left alive on a cold March day after rowdy soldiers and police gunned down her brothers, mother, grandmother, aunt and cousins, killing 19 in all. Saranda said soldiers were laughing, shouting, swearing and ``breaking the windows of all the shops'' in Podujevo. Speaking calmly and dispassionately she said the soldiers marched the family to a yard. She saw one in his late 30s, with a short beard and brown hair, take a gun and shoot her aunt. ``I could not stop crying. Then my cousins started crying too. When I looked she was on the ground and he shot her again,'' she said. The man discarded his weapon, took another one from another soldier standing by and opened fire on the group. The shooting ``went on and on'' and afterwards there was a long silence. Only then did she dare look around. ``My brother Shpetim was lying behind me, his face was on my feet.'' Sheptim, who was killed, was nine. She saw her cousin shot, then the disfigured face of a child, and her grandmother yellow and staring. She heard whimpering. Serb men pulled her out and she woke in hospital. The young witnesses are the first Kosovo Albanians to testify at a war crimes trial in Serbia. They have been under guard since arriving, after threats against the prosecution forced the trial to be moved to Belgrade from a provincial town. Saranda picked out Cvjetan, 28, in a line-up saying he looked familiar. But she could not positively identify him as being at the scene. He said she may have seen him in the media. Several hundred Serbs died in NATO bombing to stop a Serbian onslaught against separatist Kosovo Albanian guerrillas and thousands of Albanians were killed as Serb forces took revenge. Human rights lawyer Natasa Kandic said the children's testimony marked the first time ethnic Albanians appeared in a court in Serbia -- a fact likely to be welcomed by the West as a fresh step by the Balkan state toward facing its bloody past. Copyright 2003 Reuters Ltd. _______________________________________________________________________ http://famulus.msnbc.com/FamulusIntl/ap07-10-085143.asp?reg=EUROPE Tale of horror in Belgrade court: ethnic Albanian teenager describes Kosovo massacre BELGRADE, Serbia-Montenegro, July 10 ? Pale and drawn, Saranda Bogojevci spoke just above a whisper Thursday as she described how Serbian paramilitaries shouted and jeered before gunning down her family in a hail of bullets four years ago. ''I just lay on the ground, my eyes shut, pretending to be dead,'' the ethnic Albanian teenager told a court in a landmark case expected to shed new light on one of the worst massacres of Kosovo's 1998-99 war. Bogojevci testified along with her three cousins, all of whom survived the March 28, 1999, slaughter of 19 ethnic Albanians in the northern Kosovo town of Podujevo. The children were flown in this week from Manchester, England, where they have lived since the war. Although the proceedings were closed to media and the public to protect the young witnesses, Bogojevci ? who is 18 ? mustered the courage to testify in open session Thursday in the trial of Sasa Cvjetan, a Serb police officer charged with participating in the massacre. The case is sensitive for Serbia, still struggling to come to terms with atrocities committed by Serb troops in Kosovo, where they cracked down on independence-minded ethnic Albanians, and elsewhere in the Balkans under the regime of former Yugoslav President Slobodan Milosevic. Milosevic is now on trial for war crimes and genocide at the U.N. tribunal in The Hague, Netherlands. Bogojevci, her frail figure clothed in a simple black T-shirt and jeans, spoke calmly but quietly, cradling in her right hand her badly scarred and now paralyzed left arm mutilated by bullet wounds she sustained in the Serb rampage. She was also shot in the leg and back. Bogojevci described how Serb troops stormed into Podujevo, an ethnic Albanian town where her extended family ? including her mother, aunts, grandparents, many cousins and other relatives ? had sought shelter in a neighbor's house. The soldiers forced the family into the street, strip-searched them and marched them through the town center and past the police station before taking them through several paths to a garden. ''They told us to hold our hands up in the air and leave our belongings outside the house,'' Bogojevci said. A soldier found marbles in her 6-year-old cousin Genc's pocket and threw them on the ground. The older ethnic Albanian women were ordered to remove their traditional headscarves. ''They were shouting, laughing and cursing us,'' Bogojevci said, describing how soldiers shot her uncle, another male relative and an aunt before spraying the rest of the group with automatic gunfire. ''They started shooting at us all. I was somewhere in the middle of the group and I slid against a wall before falling down,'' she said. ''It felt like the bullets came from all over the place. No one else survived but us children.'' Cvjetan has proclaimed his innocence during the trial, which began last October as one of Serbia's first local war crimes proceedings. Throughout Thursday's testimony, Cvjetan ? a huge, burly figure in a crew cut and checkered shirt ? sat expressionless in court and never looked at Bogojevci. After she finished, Cvjetan said he wanted to ''express regret'' for her suffering. But he said he objected to the charges against him and the manner in which the children were taken to his prison cell earlier in the week to identify him, contending they easily could have recognized him from newspapers or television accounts. ''What you are doing here is ridiculous,'' Cvjetan told the court. ''I was not in the garden when all that was going on.'' Bogojevci, asked by the judges if she would pursue compensation from Cvjetan if he is convicted, said simply: ''If he did do it, I want him to answer for his crime to my family.'' ''As for me personally, I am not asking for anything, nothing can bring my family back,'' she said. Despite the courtroom drama, Lynne Jones, an English psychologist who has worked with the children for the past four years, said their testimony has been ''very therapeutic.'' ''They feel much better for having been here,'' Jones told The Associated Press. ''The children have a sense that they want the truth to come out. ... What has really helped them is the knowledge of how important their testimony is.'' ? 2003 Associated Press _______________________________________________________________________ http://story.news.yahoo.com/news?tmpl=story&u=/ap/20030709/ap_on_re_eu/serbia_war_crimes_1 Ethnic Albanian Children Recall Massacre Wed Jul 9, 4:01 PM ET By KATARINA KRATOVAC, Associated Press Writer BELGRADE, Serbia-Montenegro - Four ethnic Albanian children told a court Wednesday how Serb forces rounded up and gunned down their families with automatic weapons in one of the most brutal acts of the 1998-99 Kosovo war. Their testimony came during the trial of a Serb police officer accused of leading an assassination squad through their community during the war. The children, who were said to have positively identified the officer, Sasa Cvjetan, in his prison cell Tuesday, watched as Serb troops slaughtered 19 ethnic Albanian relatives, including their mothers, siblings and grandparents, on March 28, 1999, in the town of Podujevo. The children were also wounded. The Serbian government's decision to prosecute those responsible for the crimes appears to mark a new willingness to punish Serb troops who slaughtered ethnic Albanian civilians during the conflict. The troops were under the command of then-President Slobodan Milosevic (news - web sites), who is being tried on genocide and war crimes charges at the U.N. tribunal in The Hague (news - web sites), Netherlands. Reflecting the sensitive nature of the trial in Belgrade, security has been tight. The children, who arrived Monday from their homes in Manchester, England, were driven to the courthouse in jeeps with dark-tinted windows, under top police security and shielded from cameras. Reporters were denied access to the trial Wednesday, making details of the proceedings sketchy. But one witness at the trial, Natasa Kandic, whose Humanitarian Law Center has provided legal assistance to the victims, said the children and their fathers described to the court how their families were rounded up and gunned down. A fifth child who witnessed the killings, 10-year-old Genc Bogojevci, arrived with the others this week but ended up not testifying. "Psychologists decided that he is too young" and sent him to stay with surviving relatives in Kosovo, Kandic said. The five children, aged from 10 to 18, individually identified Cvjetan, at his Belgrade prison on Tuesday, Kandic said. "The children ... all showed a maturity and consistency in their statements," Kandic told The Associated Press. "They were able to identify the suspect with great precision." Cvjetan's lawyer, Djordje Kalanj, confirmed the children had identified his client, but told AP he would seek to bar their identifications as evidence. "They could easily have seen his photographs in any of the papers since the killing," Kalanj said. The trial against Cvjetan began last October. Another former officer, Dejan Demirovic, is being tried in absentia for the same charges after fleeing to Canada. "As victims, they (the children) will be the first in this trial to offer firsthand evidence on the massacre," Kandic said. Other witnesses at the trial so far were Serb policemen who denied the killings. Cvjetan has denied the charges against him. He testified that his unit ordered a group of ethnic Albanians to leave their houses in Podujevo so Serb troops could move in. He said he did not see who fired the shots that killed the victims. Both officers were members of the notorious Serbian special police units known as Scorpions. The indictment accuses them of carrying out the massacre four days after NATO (news - web sites) launched a bombing campaign on March 24, 1999 to punish Belgrade for its crackdown on Kosovo Albanians. Copyright ? 2003 The Associated Pres ______________________________________________________________ If you wish to unsubscribe, send a blank message to: kcc-news-unsubscribe at alb-net.com , or visit KCC-NEWS's page at: http://www.alb-net.com/mailman/listinfo/kcc-news From shenasti at yahoo.ca Mon Jul 14 20:16:56 2003 From: shenasti at yahoo.ca (Albanian Orthodox Church) Date: Tue, 15 Jul 2003 00:16:56 -0000 Subject: [ALBSA-Info] Fr Foti Cici on Albanian Orthodox terminology In-Reply-To: <20030507004332.15381.qmail@web11508.mail.yahoo.com> Message-ID: <20030715001346.38044.qmail@web41213.mail.yahoo.com> Greetings! We are mailing two articles published by Fr Foti Cici on Albanian Orthodox terminology. TERMINOLOGJIA ORTODOKSE NE SHQIPEN E SOTME Nga At Foti Cici* (Shekulli, 25 qershor 2003) Me rim?k?mbjen e vrullshme t? Kish?s Ortodokse Autoqefale t? Shqip?ris?, nj? proces i v?shtir? dhe i gjat?, tej koh?s s? brezave tan?, po lindin pyetje t? natyrshme p?r sa i p?rket tipareve t? plota t? nj? kishe autoqefale. Nj? nga ??shtjet shqet?suese ?sht? ajo e gjuh?s s? ortodoksis? shqiptare. ?sht? e v?rtet? se na mungon nj? terminologji kishtare-teologjike e plot? dhe e nj?trajtshme. Dhe ka disa arsye q? e b?jn? gjuh?n shqipe ?t? mbrapsht?? p?r p?rkthyesit dhe autor?t ortodoks?. S? pari, p?rkthimi i teksteve biblik? dhe liturgjik? p?r Kish?n Ortodokse n? Shqip?ri ?sht? kryer kryesisht n? tosk?risht (nga Kostandin Kristoforidhi dhe Fan S. Noli, p?rkat?sisht), por n? nj? koh? kur tosk?rishtja p?r her? t? par? dilte nga trajtat n?ndialektore t? m?parshme. Pra k?to botime kan? shenjat dhe pasojat e koh?s s? tyre, duke iu n?nshtruar rrymave t? puritanizmit, n? rastin e Kristoforidhit, dhe t? ?standardizimit? t? tosk?rishtes me frym?n ?romane?, n? rastin e Nolit, por duke u luhatur n? shprehje jo spontane t? gjuh?s n? t? dyja rastet. Pra t? dy shkollat p?rkthimore ishin kalimtare dhe si rrjedhoj? t? pazonja p?r t? ngurt?suar nj? terminologji rr?njos?se n? kish?n ton?. Thirrjet kushtruese t? autoqefalistave sot, se ?nuk duhet v?n? dor? n? gjuh?n e Nolit?, vijn? nga njer?z q? e duan kish?n ton? autoqefale sh?rb?tore t? nj? ideali t? vonuar. N? fakt z?ra t? till? ka koh? q? nuk d?gjohen m?. S? dyti, kur gjuha shqipe po merrte tiparet e sotme, pushoi l?vrimi i tekstualitetit fetar n? Shqip?ri. Pra, periudha e viteve 1945-1965, nuk na ka l?n? shum? trash?gimi e cil?si n? tekstet e gjuh?s ortodokse n? shqip, pavar?sisht se letrat shqipe mor?n hov t? madh n? k?t? periudh?, n? sasi dhe n? ecurin? e gjuh?s. Megjith?se gjat? k?saj periudhe u botuan dhe p?rkthimet liturgjike t? periudh?s s? dyt? t? Nolit (1941-1955), t? cilat pavar?sisht nga ndryshimet radikale brenda gjinis? s? tyre, nga ana e terminologjis? nuk ndryshojn? shum? nga p?rkthimet e periudh?s s? par? (1908-1914). N? fund t? k?tij nj?zet?vje?ari t? v?shtir? q? p?rmend?m, Fan Noli vdiq (1965), por gjith?sesi mbetet nj? shkoll? unike e p?rkthimeve kishtare shqip. Por n? k?t? fush? ?plaku i Amerik?s? nuk na la asnj? pasardh?s. S? treti, heshtja q? u nd?rfut n? botimet kishtare, brenda dhe jasht? Shqip?ris? p?r rreth nj?zet? e pes? vjet (1965-1992) dhe ?oi botimet ekzistuese n? ?konservim?, pati p?r pasoj? vdekjen biologjike t? autor?ve t? tyre, dhe kultivoi nj? nostalgji p?r ting?llimin e k?tyre teksteve tek t? gjall?t, t? cil?t dikur i kishin d?gjuar, lutur e k?nduar. Dhe m? e r?nd?sishmja p?r situat?n e sotme, brezi i ri i gjeti emrat e autor?ve ortodoks? t? mbimitizuar n? nj? kanon autor?sh t? padiskutuesh?m, ku dhe n? qoft? se mund t? b?het nj?far? ?mitizimi, ai do t? filloj? nga emri i autorit dhe vet?m n? fund mund t? flitet mbi subjektivitetin e vepr?s s? tij. S? kat?rti, gjat? viteve t? pasdiktatur?s, me rim?k?mbjen e kish?s e deri m? sot, nuk u botuan n? shqip ende p?rkthime teologjike, t? cilat t? ken? fuqin? e ndikimit tek p?rkthyesi shqiptar ortodoks. Hija e godinave t? nd?rtuara nga KOASh-i dhe gjith? puna sociale e misionar?ve ortodoks?, nuk mund t? mbuloj? faktin se Kisha Ortodokse n? Shqip?ri sot nuk ka Bib?l, madje as Dhjat? t? Re, nuk ka tekste t? plot? liturgjik? dhe nuk ka t? p?rkthyer tekstet baz? t? spiritualitetit ortodoks, t? domosdoshme k?to p?r t? krijuar nj? jet? t? mir?fillt? shpirt?rore n? Kish?. N? qoft? se nuk ekzistojn? njer?zit e p?rshtatsh?m p?r t? b?r? k?to vepra, at?her? vet? kjo ?sht? nj? pik?pyetje q? nuk mund t? kund?rpeshoj? mbar?vajtjen n? fush?n sociale dhe politike t? kish?s son? autoqefale. Ato mbetje tekstuale t? s? kaluar?s, me t? cilat mburremi ne, nuk i drejtohen m? besimtarit q? u formua gjuh?sisht me shqipen standarde. Kjo l?nd? ?sht? nj? mjet q? mund t? adresohet tek nj? grupmosh? e caktuar n? Kish?, por vet?m p?r k?ta besimtar? t? moshuar, t? cil?t, p?r fat t? keq, nuk kan? as t? kaluar kishtare. Pjesa tjet?r e l?nd?s p?rkthimore i p?rket muzeut dhe hulumtimeve, dhe jo pun?s pastorale n? Kish?. K?to kat?r arsye q? radhita e b?jn? gjuh?n shqipe shum? specifike n? fush?n e krijimeve dhe t? studimeve p?rkthimore ortodokse. Duke pranuar situat?n e m?sip?rme, nj? p?rkthyes i nivelit mesatar sot, nuk mund t? sjell? n? jet? asnj? tekst, n? qoft? se nuk ka njohuri t? thella n? gjuh? dhe dije t? mjaftueshme n? teologji. Vet?m me nj? p?rgatitje t? till? p?rkthyesit tan? do t? munden t? studjojn? tekstet ekzistuese dhe n? pikat e err?ta t? fondit terminologjik t? shqipes, do t? vendosin vet?. Nd?rsa nj? p?rkthyes mbi mesataren, krahas k?tyre q? p?rmenda, duhet t? jet? i nd?rgjegjsh?m p?r p?rgjegj?sin? e tij n? letrat shqipe dhe duhet t? ushqej? respekt ndaj tradit?s s? trash?guar, duke marr? parasysh t? gjitha tekstet me p?mbajtje terminologjie n? l?min kishtar-teologjik n? gjuh?n shqipe, jo vet?m t? besimit ortodoks, q? nga ?Meshari? i Gjon Buzukut e deri tek p?rkthimet e fundit biblike n? shqip, mbas viteve ?90-t?. Pra, duke p?rtypur t? gjitha k?to t? dh?na, nj? p?rkthyes me nd?rgjegje kishtare ortodokse, dhe q?ndrim t? ndersh?m, duhet ta lexoj? tekstin e shkruar prej tij nga syri i brezave ?jofetar??, t? cil?t u arsimuan n? vitet e shqipes standarde, p?r t? qen? m? i sigurt n? raportet gjuh?sore t? besimtar?ve ortodoks? me gjuh?n e nj?suar. Bashk?punimi me filolog? shqiptar?, jasht? strukturave kishtare t? tanishme, ?sht? profesionalisht i domosdosh?m dhe kish?risht m? se i dobish?m. Po jap disa sh?nime q? p?rshkruajn? gjendjen e sotme, por dhe q? justifikojn? domosdoshm?rin? e nj? planifikimi jo amator t? gjuh?s kishtare ortodokse shqipe. Termat teologjik? t? cil?t jan? mbrujtur dhe k?nduar n? kish?n ton? shqiptare p?r shum? breza, jan? pjes? e nj? tradite t? sh?ndosh? kishtare, pavar?sisht nga nuancat nacionalistike t? s? kaluar?s, a paplotnin? e ?shpjegimit t? sakt??. Po t? flasim k?tu me analogjit? teologjike, asnj? p?rkthim nuk shpreh plot?sisht origjinalin, mbasi dhe vet? ?origjinali? nuk ?sht? i till?, ai ?sht? nj? p?rqasje e atij realiteti, t? cilin gjuha e njeriut p?rpiqet t? p?rshkruaj? por kurr? nuk mundet ta p?rkthej? plot?sisht, dhe aq m? pak ta z?vend?soj? at?. Pra, p?rderisa ne besojm? se gjuha e teologjis? ?sht? nj? realitet simbolik, si mund t? interpretohen simbolet e dh?na ekzistuese n? gjuh?n shqipe me simbole t? tjera, t? huaja p?r trash?gimin? ton? kulturogjuh?sore? Si rrjedhoj?, termat q? u soll?n vitet e fundit n? gjuh?n kishtare, si "liturgji", n? vend t? ?mesh??; "eukaristi", n? vend t? ?fal?nderim?; ?triadik?, n? vend t? ?trinik?; ?enori?, n? vend t? ?famulli?, e shum? terma t? tjer?, t? dokumentuar k?ta n? shypin dhe botimet e KOASh-it, jan? t? huaj dhe si rrjedhoj? shpirt?risht t? d?msh?m p?r besimtar?t ortodoks? shqiptar?, t? cil?t ndodhen n? faz?n e ?rizbulimit? t? besimit t? tyre st?rat?ror. P?rdorimi i termave greqisht nga krer?t e ortodoksis? shqiptare, p?r t? kristalizuar nj? terminologji ortodokse ?t? kulluar? n? shqip, shum? her? shpjegohet prej tyre duke u justifikuar n?p?rmjet termave t? nj?jt? q? ekzistojn? t? pap?rkthyer n? anglisht, por kjo analogji ?sht? krejt e pavend dhe ?orodit?se, si? e di mir? dhe nj? student i vitit t? par? t? gjuh?sis? ... Ata q? merren seriozisht me studimet shqiptaro-greke, por dhe q? njohin nj?koh?sisht dhe anglishten, me natyr?n e saj linguistike krejt t? ndryshme nga shqipja, ftohen t? na ndri?ojn?. P?rve? amatorizmit k?tu kemi dhe nj? ?marifet? p?r t? injektuar nj? politik? terminologjie n? gjuh?n shqipe, sesa nj? metod? me baza t? sh?ndosha teologjike e gjuh?sore. ?Krisht?zimi? i terminologjis?, n? rastin e gjuh?s shqipe, nuk duhet t? jet? me doemos dhe greqizim i saj. Dhe p?rderisa nuk kemi teolog? t? mir?fillt? shqiptar?, k?tu e kan? fjal?t albanolog?t. Artificialiteti i k?tyre termave helenistik?, n? nj? vend ku kisha nuk ka krijuar ende mendimin teologjik, v?rtet q? nuk ?sht? e sigurt n?se pasqyron motivet e misionar?ve grek? n? pozitat ky?e t? Kish?s Ortodokse n? Shqip?ri, por ama na b?n t? v?rejm? se kjo ideologji planifikuese n? gjuh?, pretendon t? krijoj? nj? tradit? t? re n?p?rmjet gazet?s zyrtare dhe botimeve t? kish?s, rrept?sisht e kontrolluar, pavar?sisht nga ankthi i misionar?ve bes?mir? p?r t? ?ortodoksizuar? gjuh?n kishtare n? shqip. Asnj? ngush?llim nuk ekziston tashm? p?r keqshkrimin e fjal?ve ?orthodhoks?, ?theologji?, ?episkop? etj, t? cilat ne, prift?rinjt?, teolog?t dhe predikuesit e fjal?s s? ortodoksis? n? gjuh?n shqipe, duhet t?i p?rdorim si? na jan? dh?n? n? gjuh?n e sotme: ?ortodoks?, ?teologji?, ?peshkop?, etj, dhe jo si? p?rdoren nga kryesia e KOASh-it sot. Kisha Ortodokse, n? parim, l??it t? v?rtetat e saj n? gjuh?n e njeriut. E anasjellta nuk ?sht? ortodokse! *Autori ?sht? prift n? Kish?n Ortodokse Shqiptare t? Shen Astit, Toronto Kanada NGJYRIME TEJORTODOKSE TEK DREJTSHKRIMI I TERMIT "IISU" At Foti Cici (Koha Jone, 14 korrik 2003) Drejtshkrimi i emrit ?Jezu? ?sht? nj? zon? debatuese e terminologjis? ortodokse n? shqip, e ngarkuar me ngjyrime ideologjike. N? fakt ky debat ?sht? dokumentuar i till? n? gjith? gramatologjin? kishtare n? gjuh?n shqipe. Por sot, mbasi ?sht? krijuar nj? gjuh? e provuar edhe si gjuh? adhurimi, presim t? rroket koha jon? dhe t? p?rftohet nj? intuit? gjuh?sore n? Kish?n Ortodoske n? Shqip?ri, e cila intuit? do t? shpreh? besimtar?t fol?s, dhe jo paraaradh?sit e tyre n?p?r shekuj, a misionar?t grek? t? ardhur gjat? viteve t? pasdiktatur?s nga Greqia dhe ShBA-ja. Mbas viteve 90-t? emri ?Jezu? u p?rdor nga KOASh-i (Kisha Ortodokse Autoqefale e Shqip?ris?) n? trajt?n helenistike ?Iisu?, si n? gjuh?n e sh?rbesave ashtu edhe n? gjuh?n zyrtare n?p?rmjet gazet?s dhe botimeve t? kish?s, derisa gazeta ?Ngjallja? u rikthye n? trajt?n puritane t? p?rdorur nga Kristoforidhi, n? botimin e Dhjat?s s? Re t? vitit 1879: ?Jisu?. Por prap?, megjith? k?t? gjysm?mas?, n? gjuh?n e adhurimit ky term vazhdon t? p?rdoret ?Iisu?. Pik?pamjet e misionar?ve t? KOASh-it duke p?rzgjedhur termin ?Iisu?, mb?shteten tek botimi n?ndialektor i Grigor Gjirokastritit (1824 dhe 1827 - p?rkthimi i Vangjel Meksit). Drejtshkrimi i fjal?s ?Jezu? jepet n? k?to botime ?Iisu?, por me form?n origjinale biblike ?Iisu Krist?i?, gj? q? nuk mund t? pranohet si norm? e nj? gjuhe t? sotme mbidialektore, pavar?sisht se kjo p?rdoret me detyrim n? gjuh?n e adhurimit sot n? Shqip?ri. Pastaj ky p?rkthim, i cili ?sht? p?rkthimi i par? i botuar i Dhjat?s s? Re shqip, u krijua n? gjuh?n e folur, me q?llim p?r t?u b?r? i kuptuesh?m tek besimtar?t q?, n? shumic?n d?rrmuese, nuk dinin shkrim dhe k?ndim, dhe jetonin n? treva ku fliteshin t? dy gjuh?t; shqipja dhe greqishtja. Pra, Dhjata pararend?se shqipe e vitit 1827 u shkrua n? nj? gjuh? ?t? pashkruar? dhe jo p?r p?rdorim n? sh?rbesa, pavar?sisht se m? von? u p?rhap shum? dhe p?rdorej n? shum? kisha greke ku jetonin ortodoks? shqipfol?s, deri n? fshatrat p?rreth Athin?s, si? d?shmojn? albanolog?t dhe helenist?t e asaj kohe. P?rkthyesi i ndersh?m ishte i d?nuar t? p?rzgjidhte ato fjal? q? qarkullonin tek shqiptar?t, t? cil?t ishin pak a shum? dhe greqishtfol?s. Prandaj dhe p?rkthimi shqip jepet me alfabet grek, dhe madje me nj? p?rkthim tjet?r p?rbri n? greqishten e re, sepse kjo ishte gjuha e arsimit t? p?rdoruesve. Alfabeti jo shqiptar dhe bashkekzistenca e nj? p?rkthimi tjet?r jo shqip, e shenjojn? k?t? vep?r si shqiptaro-greke, shtypur nga Shoq?ria Biblike n? Korfuz, me dijenin? e Patrikan?s Ekumenike, pavar?sisht se m? von? ajo e ndaloi p?rhapjen e k?tij p?rkthimi. Nd?rsa sot Ortodoksia n? Shqip?ri iu drejtohet njer?zve q? jan? t? lir?, n? nj? shtet t? njohur nga t? gjith? dhe n? nj? kish? autoqefale, e cila p?r t? p?rkthyer e botuar nuk ka m? nevoj? p?r bekimet a ndalimet e Patrikan?s s? Stambollit. P?r m? tep?r KOASh-i i drejtohet nj? grigje q? di shkrim e k?ndim, dhe e cila, n? shumic?n d?rrmuese, nuk lexon m? greqisht dhe nuk ka t? kaluar kishtare. Me standardizimin e gjuh?s shqipe p?rgjat? disa dhjet?vje?ar?ve, raportet mes gjuh?s bisedimore, asaj tekstuale e pastorale, dhe asaj t? adhurimit n? sh?rbesa, jan? shum? t? zbehta. Si rrjedhoj? shqiptimi i ting?llimit helenistik ?Iisu? nuk ?sht? i arritsh?m, plus q? nuk ?sht? i p?rgjegjsh?m, n? qoft? se duam t? ngjizim nj? terminologji brenda standardeve t? shqipes s? sotme, e cila ?sht? e vetmja gjuh? e besimtar?ve shqipfol?s, dhe nuk pranon manovra t? tilla ideologjike. Por dhe p?rikja tek Kristoforidhi, me alternimin e termit t? shtirur ?Jisu?, p?rs?ri nuk ?sht? e pranueshme, pa?ka se p?rkthimet e Kristoforidhit n? tosk?risht trajtohen si ?t? p?rsosura? nga kryesia e KOASh-it. Pra n? vend q? t? v?zhgojm? dhe t? pranojm? ecurin? e gjuh?s, pjes? e s? cil?s ?sht? dhe gjuha kishtare, konstatojm? nj? kthim mbrapa Nolit, tek Kristoforidhi dhe paraardh?sit e tij n? Greqi, gj? q? ngre pengesa p?r konsolidimin e nj? gjuhe me tipare vendore, e cila gjuh? duhet t? kap?rcej? dhe Nolin dhe pasardh?sit e tij p?r t? p?rmbushur nevojat shpirt?rore t? shqiptarit t? sot?m. Si mund t? p?rdorim sot nj? terminologji n?ndialektore duke pritur nga brezat aktual? t? kultivojn? ndjenja puritanizmi n? gjuh?? P?rderisa k?to tekste jan? d?shmi e koh?s s? tyre, duhet t? respektojm? faktin se jo t? gjith? besimtar?t jan? t? interesuar n? studimet albanologjike a helenistike. A duhet medoemos nj? besimtar ortodoks, pavar?sisht nga niveli i tij gjuh?sor, t? jet? n? gjendje t? p?rdor? nj? gjuh? n?ndialektore si ajo e Dhjat?s s? viteve 1820-t?, apo nj? gjuh? t? ngjizur dhunsh?m si ajo e Kristoforidhit, e viteve 1870-t?, tek e cila as vet? autori paraqitet i nj?trajtsh?m? Dhe n? qoft? se nuk k?rkojm? t?a p?rdorim k?t? gjuh? por vet?m t?a kuptojm? at?, at?her? a nuk v?shtir?sohet p?rcjellja e fjal?s s? Bibl?s si pjes? e gjuh?s son? t? gjall?, gj? q? na ?sht? dh?n? s? lartazi, dhe me t? cil?n duhet t? shprehemi dhe t? aludojm? shpenguar? P?r m? tutje, a i p?rket Kish?s Ortodokse t? ushqej? dallime t? tilla gjuh?sore n? Shqip?ri, t? cilat shkaktojn? ngjyra krahinore n? gjeografin? e shqipes s? nj?suar? Duke marr? parasysh t? gjitha k?to t? dh?na, drejtshkrimi i k?tij termi n? gjuh?n kishtare ortodokse gjykoj se duhet t? shkruhet ?Jezu?, sepse k?shtu i p?rshtatet intuit?s son? t? kultivuar gjuh?sore dhe ruan balanc?n e raporteve me gjuh?n e besimtar?ve t? gjall?. Nj? zgjedhje e till? nuk ?sht? aspak radikale kur gjuha ec?n edhe m?, dhe madje kur p?rkthimet e reja biblike n? shqip, sjellin r?ndom trajt?n ?Jezus?, dhe jo ?Jezu?, dhe t? cilat p?rdoren tashm? dhe nga besimtar?t ortodoks?, si e vetmja alternativ?, plus q? k?to botime jan? m? t? kuptueshme, dhe ndoshta teologjikisht m? t? sakta, nga ato ?ortodokse? t? shekullit t? 19-t?. ?sht? historikisht e pasakt? dhe gjuh?sisht e papranueshme t?i m?shojm? hipotez?s se n? shqipen e sotme gegizmat p?rfaq?sojn? katolicizmin dhe toskizmat ortodoksin?. P?rpjestime t? till? n? terminologjin? fetare edhe n? t? kaluar?n kan? qen? t? zhdrejta, nd?rsa sot, me realitetin e shqipes s? nj?suar, nuk ekzistojn? fare. Nuancat devijuese t? gjuh?s bisedimore, nuk kan? arritur ende t? na shtyjn? n? q?ndrime p?rkat?se, p?r sa i p?rket stilit shkrimor t? gjuh?s adhuruese. Por edhe n? qoft? se ekzistojn? dallime gjuh?sore, nga pik?pamja ortodokse, ngrihet pyetja: N?se ortodoks?t jan? ?tosk??, ?far? do t? themi ne p?r ata ortodoks? q? nuk jan? a nuk ndihen t? till?? N? ?far? kategorie gjuh?sore do ta fusim ne kryepeshkopin elbasanas Visarion Xhuvani dhe peshkopin shkodran Irin? Banushi? K?ta dy personalitete, p?r shembull, nuk u konvertuan n? ?fen? toske?, por dol?n nga grigja ortodokse e trevave p?rkat?se. Si rrjedhoj?, pyesim, cili ?sht? vizioni i KOASh-it p?r gjuh?n e adhurimit t? atyre ortodoks?ve t? cil?t nuk flasin ?tosk?risht?? Dhe k?tu hyn ajo kategori ortodoks?sh q? jeton jasht? ?tosk?ris??, dhe sidomos ato brezni q? u lind?n mbas viteve 60-t?, n? gjith? gjeografin? e Shqip?ris?, t? cil?t gjithnj? e m? shum? po p?rb?jn? shumic?n e an?tar?ve t? gjall? t? KOASh-it. A ?sht? e zonja Kisha Ortodokse n? Shqip?ri t?iu drejtohet t? gjith? shqiptar?ve ortodoks? me t? nj?jtin mesazh? St Astius' Albanian Orthodox Church tel: 416. 423. 0618, fax: 416. 423. 0304, email: ShenAsti at yahoo.ca 358 Danforth Avenue, P.O. Box 65271, Toronto ON, M4K 1N0 Location: 515 Broadview Avenue (Renting The Holy Eucharist Church - Ukrainian Byzantine Catholic. --------------------------------- Post your free ad now! Yahoo! Canada Personals -------------- next part -------------- HTML attachment scrubbed and removed From shenasti at yahoo.ca Sat Jul 19 20:38:35 2003 From: shenasti at yahoo.ca (Albanian Orthodox Church) Date: Sat, 19 Jul 2003 20:38:35 -0400 (EDT) Subject: [ALBSA-Info] Koha Jone mbi simboliken greke (At Foti Cici) Message-ID: <20030720003835.24102.qmail@web41211.mail.yahoo.com> (Koha Jon?, e diel, 20 korrik 2003) Simbolika e em?rshkrimeve tek ikonat e KOASh-it At Foti Cici Kam n? dor? nj? ikon?z t? bukur, me autor shqiptar, shp?rndar? n?p?r kishat ortodokse t? Amerik?s, me q?llim p?r t? grumbulluar ndihma p?r misionin ortodoks n?p?r bot?. Fjal?t e ikon?s jan? shkruar anglisht: ?Shkoni dhe l??isni gjith? kombet!?. Mbrapa saj shkruhet po n? anglisht: ?Nga dora e Petro Luft?s, i Kish?s Ortodokse t? Shqip?ris??. Institucioni q? e shp?rndan ?sht? Qendra e Misionit t? Krishter? Ortodoks me seli n? Florida, ShBA, e cila drejtohet nga prifti greko-amerikan at Martin Ricis, i kujtuar me respekt n? Tiran?, p?r sh?rbimin pes?vje?ar n? kryeqytet. Kjo qend?r mb?shtet ekonomikisht misionar? ortodoks? n? shum? vende, duke p?rfshir? dhe Shqip?rin?. Me t? drejt? ndihemi krenar? p?r arritjet e k?tyre viteve t? rim?k?mbjes s? kish?s son?, dhe iu jemi mir?njoh?s gjith? atyre q? mboll?n far?n e mir? t? tok?n shqipe. Ne, t? cil?t kishim harruar se si b?hej shenja e kryqit, kemi tashm? ajiograf? q? po futen me veprat e tyre n? nd?rgjegjen kishtare t? p?rbotshme. Por me t? nj?jtat ndjenja njer?zore nuk mund t? mbysim pyetjen-breng? q? na mundon: P?rse nj? ikon? e till?, e b?r? nga nj? dor? shqiptari ortodoks, t? mos shkruhej edhe me fjal? shqipe, p?r ata ortodoks? q? jan? lindur dhe banojn? atje ku krijon autori i saj dhe p?lqejn? t? falen shqip?! Kur kishat greke t? Amerik?s Veriore, t? cilat n? pjes?n m? t? madhe p?rdorin si gjuh? adhurimi greqishten, kan? nevoj? p?r ikona anglisht, a nuk e kemi ne t? domosdoshme t? kemi ikona n? gjuh?n ton?? N? qoft? se grek?t kan? rreth nj?qind vjet q? jan? ngulur n? Amerik?, po ne, q? kemi qindra vjet q? shkruajm? shqip n? Kish?n Ortodokse? Nj? fakt tjet?r q? m? trazon tek shfletoj web-in e qendr?s misionare t? at Ricis (www.ocmc.org), ?sht? se Shqip?ria na paska dy gjuh?: ?Albanian (official), Greek?. Nd?rsa vendet e tjera, t? cilat kan? po ashtu minoritete greke dhe misionar? grek?, nuk e kan? greqishten tek t? dh?nat e qendr?s. Mund t? justifikohej referenca e pavend vet?m n? qoft? se nuk shp?rnjiheshin pakicat e tjera ortodokse t? Shqip?ris?, si p?r shembull arumun?t, t? cil?t nuk jan? t? pakt? n? num?r dhe kan? dh?n? shum? m? tep?r p?r ne, n? krahasim me grek?t. Por le t?i kthehemi ??shtjes s? em?rshkrimit t? ikonave n? gjuh?n shqipe. Mjaft ortodoks? shqiptar? nuk e kan? d?gjuar ende se ikonat me shkronja shqipe jan? tej e ndan? ortodokse dhe nj?soj t? hirshme me ato q? kemi n? greqisht. P?rderisa shqipja ndalohej t? p?rdorej si gjuh? adhurimi n? Kish?n Ortodokse, deri n? vitet 20-t? t? shekullit t? kaluar, edhe gjuha e ikonave kishte t? nj?jtin fat sepse n? Kish?n Ortodokse ajo ?sht? nj? shtrirje e gjuh?s s? adhurimit. Kjo ?sht? arsyeja q? nuk trash?guam ikona me shkronja shqip nga e kaluara e larg?t, sepse shum? thjesht ato do t? digjeshin dhe autor?t e tyre do t? ?kungoheshin, ?kish?roheshin e ndoshta dhe mund t? vriteshin. Duke ardhur nga ky sfond i mug?t historik, ne i trajtojm? ikonat ekzistuese me shprestari dhe frik? Per?ndie, por me t? nj?jt?n ndjeshm?ri duhet t? pranojm? ikonat me em?rshkrime shqip, pik?risht me t? nj?jt?n frym? q? p?rdoren n? greqisht, sllavisht, anglisht, suahili etj, e n? t? gjitha gjuh?t ku adhurohet n? m?nyr? ortodokse. Ne, kishtar?t ortodoks? shqiptar?, kemi p?r detyr? t?iu m?sojm? brezave t? sot?m t? interesuar udh?n e drejt? t? besimit ton? dhe jo at? t? rr?shqitjeve t? ortodoksis? n? terrin e jasht?kish?s. Shtegu i thepisur i besimit fetar nuk duhet t? zbukurohet me simbole q? kthehen n? idhuj kulturor?, sepse n? vend t? realitetit hyjnor k?to shenja p?r?ojn? fanatiz?m tek disa, keqkuptime, t?rheqje e madje urrejtje tek t? tjer?, dhe amulli e ?oroditje tek t? shumt?t. Shpik?sit dhe p?rdoruesit e simboleve, t? cil?t n? rastin ton? kan? d?shira dashamir?se, jan? t? nd?rgjegjsh?m se prania e p?rs?ritur e em?rshkrimeve greqisht, si p?r shembull n? Tiran? dhe n? gjith? vendin, krijon p?rshtypjen imponuese t? nj? tradite vendase, sidomos tek ai brez q? lindet dhe ngrihet gjat? shfaqjes dhe q?ndres?s s? k?saj simbolike greke n? Shqip?ri. E kuptuar n? k?t? k?ndv?shtrim, do t? jet? shum? v?shtir? t? z?vend?sohen simbolet n? fjal? n? t? ardhmen, sepse ndryshimi i tyre do t? sjell? ndryshime t? tjera, m? t? dhimbshme p?r brezin ortodoks t? m?kuar me nj? didaktik? t? till? vizuale shum? t? fuqishme. N? Shqip?ri v?shtir?sia nuk q?ndron vet?m tek misionar?t e huaj ortodoks?, t? cil?t na kan? bindur se e kan? t? v?shtir? t? ndijojn? specifik?n e kultur?s son?, por m? shum? tek vet? ne ortodoks?t, dhe m? qart? tek disa njer?z t? shkolluar dhe t? etiketuar si ?ortodoks??. Jan? k?ta q? kan? r?n? n? dashuri me artin ?ekzotik? bizantin, si pjes? e asaj q? nuk ?sht? shqiptare, duke shp?rfillur me ose pa dashje thelbin e besimit ortodoks, i cili ndodhet tejet gjuh?s dhe komb?sis?. Arti mund t? jet? edhe fe, por nuk ?sht? n? doktrin?n e Kish?s Ortodokse t? trajtohet nga ana e kund?rt, pavar?sisht se ?far? ka ndodhur n? t? kaluar?n dhe ?ka praktikohet sot n? Shqip?ri. Kur k?to simbole fetare p?rkthehen, ?intelektual?t ortodoks?? mund t? reagojn? ashp?r, sepse reagon intuita e tyre teksa rr?nohet kulla e besimit, gj? q? gjith?sesi nj? dit? do t? ndodh?, kur feja e tyre ?sht? ngritur mbi nj? ngrehin? sentimentale, apo n?n trysnin? e viteve t? pasdiktatur?s, dhe jo n? nj? jet? hyjthirr?se, jasht? mjedisit dhe personave t? sot?m. Nj? debat i till?, mbi mosp?rkthimin shkrimor t? bot?s hyjnore, ?sht? i hersh?m n? p?rkthimet kishtare dhe ?sht? dokumentuar i till? dhe n? bot?n shqiptare (le t? kujtojm?, p?r shembull, polemik?n midis Fan Nolit, si prift e student n? Harvard, dhe Aleksand?r Xhuvanit, si laik e filolog i greqishtes, n? vitin 1911). Ikonat bizantine q? i kan? shp?tuar prishjes dhe zhdukjes jan? pasuria e ortodoksis? shqiptare dhe pjes? e thesarit t? vendit ton?, prandaj dhe duhet t?i ruajm? si syt? e ballit, pavar?sisht se n? ?far? gjuhe jan? p?rjet?suar. N? t? nj?jt?n koh? duhet t? ndihemi nj?soj p?rgjegj?s p?r t? ardhmen e ortodoksis? n? Shqip?ri dhe duhet t? sjellim tek brezat e sot?m frym?n e saj fetare, e cila nuk mund t? jet? plot?sisht ortodokse pa pranuar gjuh?n shqipe n? plot?rin? e saj. Por si dhe deri kur mund t? justifikoj? KOASh-i em?rshkrimet greke n? ikonostasin e ri t? kryekish?s shqiptare n? Tiran?, dhe n? t? gjitha kishat e nd?rtuara e t? rind?rtuara n? gjith? Shqip?rin?? N? qoft? se ajiograf?t tan? t? sot?m nuk krijojn? vet?m ikona n? greqisht dhe n? anglisht, p?rse t? mos p?rdoren ikonat e tyre shqip n?p?r kishat tona shqiptare, por po p?rdoren si mjete p?r t? mbledhur ndihma jasht?, si relika arti, a si alternativ? e dor?s s? dyt?, si stoli n?p?r k?nde, korridore kishash, banesash e zyrash? Ikonat e reja me em?rshkrime t? huaja, apo dhe dygjuh?she, mund t? p?rdoren vet?m n? kishat e pakicave ortodokse jo shqipfol?se. Kemi nevoj? p?r ver? t? vjet?r n? fu?i t? re dhe jo anasjelltazi. Sa m? shum? t? vonohemi n? k?t? sh?rbes? t? ngutshme, aq m? shum? ngadal?sohet plot?simi i imazhit t? KOASh-it, sipas sh?mb?lles?s s? kishave simotra autoqefale. Trash?gimia e pasur ortodokse nuk l? vend p?r p?rsiatje... --------------------------------- Post your free ad now! Yahoo! Canada Personals -------------- next part -------------- HTML attachment scrubbed and removed From aalibali at yahoo.com Sat Jul 19 09:13:51 2003 From: aalibali at yahoo.com (Agron Alibali) Date: Sat, 19 Jul 2003 06:13:51 -0700 (PDT) Subject: [ALBSA-Info] Fwd: Fw: Nje muze i ri ne qytetin e Korces Message-ID: <20030719131351.119.qmail@web11502.mail.yahoo.com> Note: forwarded message attached. __________________________________ Do you Yahoo!? SBC Yahoo! 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