{"id":6882,"date":"2017-11-04T23:31:04","date_gmt":"2017-11-04T23:31:04","guid":{"rendered":"http:\/\/revistakuvendi.org\/?p=6882"},"modified":"2017-11-04T23:31:04","modified_gmt":"2017-11-04T23:31:04","slug":"hoxha-i-pukes-dhe-kryqi-i-nene-terezes","status":"publish","type":"post","link":"https:\/\/revistakuvendi.org\/?p=6882","title":{"rendered":"HOXHA I PUK\u00cbS DHE KRYQI  I N\u00cbN\u00cb TEREZ\u00cbS"},"content":{"rendered":"<p><a href=\"http:\/\/revistakuvendi.org\/wp-content\/uploads\/2017\/11\/HOXHA-I-PUKES-ELEZ-HOXHA.png\" rel=\"attachment wp-att-6883\"><img loading=\"lazy\" decoding=\"async\" class=\"alignleft size-full wp-image-6883\" src=\"http:\/\/revistakuvendi.org\/wp-content\/uploads\/2017\/11\/HOXHA-I-PUKES-ELEZ-HOXHA.png\" alt=\"HOXHA I PUKES ELEZ HOXHA\" width=\"133\" height=\"160\" \/><\/a>NDUE DEDAJ<\/p>\n<p>Sa her\u00eb q\u00eb n\u00eb rrjetet sociale t\u00eb z\u00eb syri ndonj\u00eb etiketim p\u00ebr\u00e7mues apo fyes t\u00eb t\u00eb dikujt p\u00ebr shkak t\u00eb p\u00ebrkat\u00ebsis\u00eb fetare, t\u00eb vjen nd\u00ebrmend nj\u00eb gjest i lart\u00eb i shum\u00eb viteve m\u00eb par\u00eb. Hoxha i Puk\u00ebs, Hafiz Elez Hoxha (1910-2002), simbol t\u00eb urt\u00ebsis\u00eb e toleranc\u00ebs, mik i Migjenit <!--more-->n\u00eb rinin\u00eb e tij dhe m\u00ebsues mejtepi, priti N\u00ebn\u00eb Terez\u00ebn n\u00eb vitin 1991, kur shenjtorja e ardhshme u ngjit n\u00eb bjeshk\u00eb p\u00ebr t\u00eb vizituar sht\u00ebpin\u00eb e motrave t\u00eb saj n\u00eb ato an\u00eb. Nj\u00eb \u00e7ast ajo hoqi nga qafa kryqin dhe ia dhuroi Hoxh\u00ebs diturak duke iu drejtuar mir\u00ebsisht: \u201cNdon\u00ebse nuk e mbani t\u00eb varur, si\u00e7 e kisha un\u00eb, ruajeni p\u00ebr kujtim ose jepjani ndonj\u00eb t\u00eb krishteri t\u00eb devotsh\u00ebm\u201d. Hoxha, me pamje filozofi, duke e marr\u00eb kryqin i tha nobelist\u00ebs s\u00eb famshme se simbolet fetare jan\u00eb shenja t\u00eb paqes dhe mbar\u00ebsis\u00eb s\u00eb njer\u00ebzimit. Sa her\u00eb shkon n\u00eb Puk\u00eb sheh mes parqeve t\u00eb blert\u00eb se mos \u00ebsht\u00eb ngritur diku busti i k\u00ebtij hoxhe fisnik, jo thjesht\u00eb nga ky gjest fetarie, q\u00eb nuk \u00ebsht\u00eb as i pari e as i fundit mes prij\u00ebsve t\u00eb besimit t\u00eb krishter\u00eb e atij mysliman, por nga nj\u00eb jet\u00eb e t\u00ebr\u00eb e kushtuar fes\u00eb, dituris\u00eb, paqes, kudo ku hoxh\u00eb Elezi sh\u00ebrbeu, n\u00eb Puk\u00eb, Delvin\u00eb, Kuk\u00ebs, i cili n\u00eb vitin 1945 zgjedhet kryetar i Komitetit Ekzekutiv t\u00eb rrethit t\u00eb Puk\u00ebs, p\u00ebr t\u2019u goditur r\u00ebnd\u00eb politikisht m\u00eb von\u00eb, si t\u00eb gjith\u00eb klerik\u00ebt e tjer\u00eb pas Luft\u00ebs s\u00eb Dyt\u00eb Bot\u00ebrore, duke vuajtur shum\u00eb vite burg.<\/p>\n<p>Jan\u00eb t\u00eb shumta mesazhet e dh\u00ebna nga klerik\u00ebt e besimeve t\u00eb ndryshme p\u00ebr harmonin\u00eb fetare, \u00e7ka p\u00ebrb\u00ebn nj\u00eb antologji shqiptare m\u00eb vete, ndon\u00ebs ende e paform\u00ebsuar n\u00eb ndonj\u00eb botim. Anton Harapi thoshte: \u201cT\u2019i diftojm\u00eb bot\u00ebs se mund t\u00eb jemi Tosk\u00eb e Geg\u00eb, muhamedan\u00eb e t\u00eb krishten\u00eb e njiheri shqiptar\u00eb t\u00eb njimend\u00ebt\u201d. Sigurisht, n\u00eb fillimet e pranis\u00eb s\u00eb dy besimeve, katolik dhe mysliman, shinat nuk kishin qen\u00eb t\u00eb shtruara, p\u00ebrkundrazi kishte patur dhun\u00eb mbi banor\u00ebt p\u00ebr t\u00eb l\u00ebn\u00eb fen\u00eb e t\u00eb par\u00ebve, laramanizim, kriptokatolik\u00eb (besimtar\u00eb t\u00eb fsheht\u00eb) etj., si n\u00eb Gjakov\u00eb, Stub\u00ebll, ku Prendi n\u00eb syt\u00eb e autoriteteve osmane b\u00ebhej Shpend. \u201cMe nj\u00eb fe t\u00eb imponuar, mysliman\u00ebt e Veriut praktikonin dy besime, nj\u00eb p\u00ebr t\u2019i b\u00ebr\u00eb qejfin pashait dhe autoriteteve turke dhe tjetri, i tyre, q\u00eb praktikohej n\u00eb sht\u00ebpi; th\u00ebn\u00eb ndryshe, ata festonin Bajramin, por dhe faleshin p\u00ebr Sh\u00ebn Nikoll\u00ebn, apo b\u00ebnin kryqin duke iu lutur Virgj\u00ebresh\u00ebs Mari. (L. Rama, \u201cShqip\u201d, 20 janar 2016.) Nj\u00eb lurian kur shkoi ushtar ishte katolik, me emrin Bib\u00eb, por n\u00eb ushtri e nd\u00ebrroi emrin n\u00eb Habib, gjithashtu dhe fen\u00eb dhe n\u00eb sht\u00ebpi u kthye mysliman. Por gruan e mori katolike nga Selita, dhe nga kat\u00ebr djemt\u00eb e tij, m\u00eb t\u00eb voglin deshi ta mbante n\u00eb fen\u00eb e tij t\u00eb vjet\u00ebr, po s\u2019mundi. T\u00eb gjith\u00eb iu b\u00ebn\u00eb mysliman\u00eb. (Dhosi Liperi, Mitologjia Sk\u00ebnderbeane, botimet \u201cEmar\u201d, 2015.)<\/p>\n<p>Harmonia fetare, ve\u00e7 vet\u00ebdijes shqiptare t\u00eb besimtar\u00ebve, ka dashur shum\u00eb p\u00ebrkushtim nga udh\u00ebheq\u00ebsit e fes\u00eb, koh\u00eb pas kohe, pasi nuk ka qen\u00eb gjithnj\u00eb e qet\u00eb jetesa mes katolik\u00ebve dhe mysliman\u00ebve. Mjafton t\u00eb shoh\u00ebsh se si n\u00eb romanin \u201cBardha e Temalit\u201d, pas konfliktimit me arm\u00eb t\u00eb dy t\u00eb rinjve shkodran\u00eb, Sulejman Cafit dhe Aradit t\u00eb Vlashajve, \u00ebsht\u00eb gati t\u00eb ndizet nj\u00eb sherr fetar kolektiv. Por \u00ebsht\u00eb nj\u00eb burr\u00eb plak i mysliman\u00ebve q\u00eb i drejtohet Mulla Hasanit si nj\u00eb profet: \u201cEdhe t\u00eb krishter\u00ebt kan\u00eb lindur po n\u00ebn k\u00ebt\u00eb qiell, ashtu si dhe ne, gjaku q\u00eb u rrjedh n\u00eb rremba \u00ebsht\u00eb po ai gjak q\u00eb na rrjedh edhe neve; ata nuk jan\u00eb m\u00eb pak shqiptar\u00eb se ne&#8230; D\u00ebgjom\u00ebni mua, l\u00ebreni pun\u00ebt t\u00eb ven\u00eb ashtu si kan\u00eb vajtur gjer m\u00eb sot!\u201d (P. Vasa, \u201cBardha e Temalit\u201d, Tiran\u00eb 1999, fq. 215.) Ky \u00ebsht\u00eb testamenti i rilindasit me dy emra, nj\u00ebrin katolik (Pashko Vasa) e tjetrin mysliman (Vaso Pasha), q\u00eb sh\u00ebrbeu si n\u00eb Per\u00ebndim mes t\u00eb krishter\u00ebve, si n\u00eb Lindje mes mysliman\u00ebve, i cili vazhdon t\u00eb jet\u00eb i keqkuptuar dhe sot p\u00ebr vjersh\u00ebn e tij fort t\u00eb njohur \u201cO moj Shqypni\u201d, shpesh duke e nxjerr\u00eb jasht\u00eb kontekstit e marr\u00eb si nj\u00eb testament ateist apo antifetar t\u00eb tij. Sidomos n\u00eb p\u00ebriudh\u00ebn e formimit t\u00eb kombit shqiptar, ashtu si shum\u00eb zhvillime t\u00eb tjera progresive, nisi t\u00eb kultivohej dhe nj\u00eb (mir\u00eb)kuptim nd\u00ebrfetar i admiruesh\u00ebm. Bashk\u00ebjetesa fetare ishte domosdoshm\u00ebri dhe detyrim moral ekzistencial nd\u00ebr shqiptar\u00eb, \u00e7ka solli dhe toleranc\u00ebn mes feve, besimtar\u00ebve dhe institucioneve t\u00eb tyre.<\/p>\n<p>N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb toleranca fetare b\u00ebhet gjithnj\u00eb e m\u00eb e dukshme, me respekt t\u00eb nd\u00ebrsjellt\u00eb p\u00ebr besimin e tjetrit. Duke folur p\u00ebr cil\u00ebsin\u00eb e bashk\u00ebjetes\u00ebs si nj\u00eb frym\u00eb p\u00ebrbashkuese n\u00eb Tiran\u00eb, studiuesit sjellin dhe nj\u00eb fakt interesant, at\u00eb t\u00eb katolikut Stefan Herceku, i cili n\u00eb gushtin e vitit 1891, ku hodhi themelet e nj\u00eb sht\u00ebpie t\u00eb re, pasi kishte thirrur famullitarin p\u00ebr t\u2019i bekuar ato, ftoi m\u00eb pas dhe tre hoxhallar\u00eb p\u00ebr t\u00eb k\u00ebnduar duan\u00eb po p\u00ebrmbi ato themele. Studiuesi Artan Kurti sjell argumente p\u00ebr bashk\u00ebjetes\u00ebn dhe lidhjet martesore me f\u00e8 t\u00eb ndryshme n\u00eb trev\u00ebn e Matit, q\u00eb i p\u00ebrshkruan me mjeshtri Lumo Sk\u00ebndo (Mit\u2019hat Frash\u00ebri) n\u00eb nj\u00eb shkrim t\u00eb tijin t\u00eb titulluar \u201cZakon i mir\u00eb n\u00eb Mat\u201d, dekada m\u00eb par\u00eb:\u00a0\u201cN\u00eb Mat gjindja s\u2019kan\u00eb fanatiz\u00ebm. \u00cbsht\u00eb gj\u00eb e ditur q\u00eb atje b\u00ebhen martesa nd\u00ebrmjet mysliman\u00ebve dhe t\u00eb krishter\u00ebve, japin e marrin \u00e7upa n\u00eb t\u00eb dy an\u00ebt. Nj\u00eb \u00e7up\u00eb myslimane q\u00eb martohet me nj\u00eb t\u00eb krishter\u00eb, n\u00eb dasht\u00eb mbetet n\u00eb f\u00e8 t\u00eb par\u00eb, n\u00eb dasht\u00eb b\u00ebhet e krisher\u00eb, ashtu edhe \u00e7upa e krishter\u00eb. Krushqit shkojn\u00eb mir\u00eb midis tyre dhe k\u00ebto krushq\u00ec b\u00ebhen jo me pahir, por me dashjen e t\u00eb dy an\u00ebve. Pra, s\u2019\u00ebsht\u00eb e rrall\u00eb t\u00eb gjej\u00eb njeriu atje kushurinj me t\u00eb dy fet\u00eb. K\u00ebtij zakoni ne i themi \u201ci mir\u00eb\u201d, se tregon se n\u00eb at\u00eb vend, t\u00eb krishter\u00eb e mysliman\u00eb, shkojn\u00eb mir\u00eb. Pse t\u00eb mos shkojn\u00eb mir\u00eb? A s\u2019jan\u00eb q\u00eb t\u00eb dy pal\u00ebt shqiptar\u00eb, a nuk kan\u00eb qen\u00eb nj\u00ebher\u00eb q\u00eb t\u00eb gjith\u00eb me nj\u00eb f\u00e8?&#8230;\u201d Udh\u00ebtari gjerman Karl Shtainmetc n\u00eb fillimet e shekullit XX, n\u00eb vepr\u00ebn e tij \u201cNga Adriatiku n\u00eb Drin t\u00eb Zi\u201d, p\u00ebrshkruan me simpati toleranc\u00ebn dhe moderacionin e mysliman\u00ebve t\u00eb Shkodr\u00ebs, Matit, Lur\u00ebs etj. Sipas studiuesit Idriz Xhomara, edhe pse shpesh her\u00eb \u00ebsht\u00eb Lura q\u00eb merret si model i toleranc\u00ebs fetare, shembulli m\u00eb dometh\u00ebn\u00ebs \u00ebsht\u00eb ai i fshatit Zajs n\u00eb Selit\u00eb, nga fiset e t\u00eb cil\u00ebt vet\u00ebm nj\u00ebri ishte mysliman, Cara. Po ashtu n\u00eb fshatin Baz, dikur bajraku i Rranz\u00ebs, \u00ebsht\u00eb nj\u00eb fis Da\u00e7i me t\u00eb nj\u00ebjtin mbiem\u00ebr, ku nj\u00eb pjes\u00eb jan\u00eb katolik\u00eb dhe nj\u00eb pjes\u00eb mysliman. Ishte tradit\u00eb vajtja e miqve, kumbar\u00ebve n\u00eb festat respektive, Pashk\u00eb apo Bajram, duke p\u00ebrjetuar k\u00ebnaq\u00ebsi p\u00ebr pjes\u00ebmarrjen e tyre. Num\u00ebrohen me gishtat e dor\u00ebs nd\u00ebr breza rastet e hasm\u00ebrive midis dy komuniteteve (katolik e mysliman), nd\u00ebrkoh\u00eb q\u00eb kan\u00eb qen\u00eb jo shum\u00eb t\u00eb rralla brenda t\u00eb nj\u00ebjtit komunitet.<\/p>\n<p>Kronika e shkruar dhe e pashkruar e mir\u00ebvajtjes mes besimtar\u00ebve t\u00eb besimeve t\u00eb ndryshme \u00ebsht\u00eb e spikatur. At Zef Pllumi kur kthehet nga k\u00ebneta e Maliqit (kampi i Orman Pojanit), e para sht\u00ebpi ku trokit n\u00eb Shkod\u00ebr ishte ajo bashk\u00ebvujet\u00ebsit Xhabir Dibra, ku \u201cnd\u00ebrsa po hajsh\u00ebm ato gjell\u00eb t\u00eb shijshme, mendojshem me vedi: Sa i lum asht i vorfni, kur e b\u00e2jn\u00eb vlla. Ungjilli duhet jetue e jo ve\u00e7 predikue. Ajo ishte nji familje myslimane: kurrgja nuk dijshin p\u00ebr Krishtin, as Ungjillin. Edhe un\u00eb vet\u00eb e pash\u00eb se pak dij p\u00ebr Islamizmin. Ungjilli i v\u00ebrtet\u00eb jetohej edhe prej atyne q\u00eb nuk e njofin\u201d, kur kishte dashuri mes njer\u00ebzve dhe \u00e7aste lumturie n\u00eb tok\u00eb. (At Zef Pllumi, \u201cRrno vet\u00ebm p\u00ebr me tregue\u201d, Tiran\u00eb 2006, f. 245.) Po At Zefi ka p\u00ebrcjell nj\u00eb tjet\u00ebr kujtim t\u00eb \u00e7muar nga burgu: \u201cKur bahej ndonj\u00eb debat n\u00eb diskutimet q\u00eb zhvillonin t\u00eb burgosunit mes besimeve t\u00eb ndryshme, p\u00ebr problemet filozofike apo teologjike, Hafiz Ali Tari, nd\u00ebr fetar\u00ebt ma t\u00eb kulturuem t\u00eb fes\u00eb myslimane, u thonte t\u00eb gjith\u00ebve n\u00eb m\u00ebnyr\u00eb t\u00eb preme: \u201cKjo \u00e7eshtje q\u00ebndron k\u00ebshtu, sepse k\u00ebshtu ka than\u00eb edhe Pjet\u00ebr Meshkalla!\u201d Tradita vazhdon t\u00eb shfaqet n\u00eb gjeste dhe episode tep\u00ebr fisnike, q\u00eb ata q\u00eb i kryejn\u00eb i kan\u00eb me njet, si i thon\u00eb, dhe jo p\u00ebr t\u2019i kapur kamerat. Muezini i xhamis\u00eb s\u00eb qytetit t\u00eb Klin\u00ebs tregonte se Mikel Quni p\u00ebr \u00e7do fest\u00eb t\u00eb Bajramit pastron vullnetarisht xhamat e xhamis\u00eb, ndon\u00ebse \u00ebsht\u00eb i besimit katolik, duke u b\u00ebr\u00eb k\u00ebshtu shembulli m\u00eb mir\u00eb i toleranc\u00ebs nd\u00ebrfetare n\u00eb Kosov\u00eb. N\u00eb nj\u00eb reportazh t\u00eb televiziv gazetares s\u00eb \u201cTop Channel\u201d Klodiana Kapo thuhet: \u201cN\u00eb fshatin kufitar Hot t\u00eb Mal\u00ebsis\u00eb s\u00eb Madhe, aty ku num\u00ebrohen mbi 500 sht\u00ebpi katolike, jeton bajraktari mysliman i k\u00ebtij fshati, Ermir Bajraktari, n\u00eb tok\u00ebn e t\u00eb cilit ngrihet edhe kisha e fshatit n\u00eb dedikimn e Sh\u00ebn Nikollit. Mal\u00ebsor\u00ebt e respektojn\u00eb dhe e nderojn\u00eb k\u00ebt\u00eb burr\u00eb, si bajraktarin e fundit t\u00eb Hotit. Ai \u00ebsht\u00eb nd\u00ebr kryesor\u00ebt q\u00eb ftohet p\u00ebr zgjidhjen e mosmarr\u00ebveshjeve t\u00eb ndryshme dhe faljen e gjaqeve.\u201d (Gazeta \u201cBota sot\u201d, 26 korrik 2015.) A nuk kishte qen\u00eb Jaku, nj\u00eb katolik q\u00eb i kishte dhuruar tok\u00eb hoxh\u00ebs p\u00ebr t\u00eb nd\u00ebrtuar xhamin\u00eb Gjakov\u00ebs e k\u00ebshtu emrin e tij e kishte marr\u00eb vet\u00eb qyteti? Shehi i Tiran\u00ebs n\u00eb vitet \u201930 i \u00e7onte vajzat e tij n\u00eb shkollat katolike p\u00ebr t\u00eb m\u00ebsuar, pasi e kuptonte se dija ishte kryesore dhe se feja nuk ishte ndar\u00ebse po bashkuese. Andaj ashtu si\u00e7 kemi Vin\u00e7ens Prennushin, Prend Do\u00e7in, Ndoc Nikajn, Mikel Koliqin e Simon Troshanin; Fan Nolin, Visarion Xhuvanin e Atenagor\u00ebn, kemi dhe Hafiz Sabri Ko\u00e7in, i fundmi i nj\u00eb plejad\u00eb paraardh\u00ebse hoxhallar\u00ebsh atdhetar\u00eb, m\u00ebsues, poet\u00eb e dijetar\u00eb, si Hoxha Tahsini, Hoxh\u00eb Kadri Prishtina, Hafiz Ali Ulqinaku, Hafiz Ibrahim Dalliu, Said Najdeni (Hoxh\u00eb Voka), Hafiz Ali Kor\u00e7a, Dervishi i Luzh\u00ebs (Mal\u00ebsia e Gjakov\u00ebs), Mulla Idrizit Gjilani, Sheh Ibrahim Karbunara etj.<\/p>\n<p>Por nuk \u00ebsht\u00eb vet\u00ebm historia jon\u00eb unike e bashk\u00ebjetes\u00ebs fetare, duke nisur nga familja. Edhe n\u00eb dit\u00ebt e sotme ka jo pak martesa t\u00eb djemve katolik\u00eb me vajza myslimane dhe anasjellta, nj\u00eb vazhd\u00eb martesore \u00e7iftesh dy besimesh. Njer\u00ebzit me besime t\u00eb ndryshme kan\u00eb rrojtur n\u00ebn nj\u00eb \u00e7ati, si n\u00eb Lur\u00eb masivisht, ku nj\u00ebri v\u00eblla ishte katolik e tjetri mysliman, po dhe n\u00eb treva t\u00eb tjera, \u00e7ka p\u00ebrjashton \u00e7do p\u00ebr\u00e7mim t\u00eb fes\u00eb s\u00eb tjetrit. Dhe jo vet\u00ebm p\u00ebr k\u00ebt\u00eb, nuk ka vend p\u00ebr etiketime t\u00eb zhargonit t\u00eb vjet\u00ebr \u201ckaurr\u201d, \u201cturk\u201d (p\u00ebr muhamedan) etj. Vet\u00ebm mungesa e formimit qytetar, kulturor sjell marri t\u00eb tilla. Sidomos n\u00eb kushtet e radikalizmit islamik n\u00eb Kosov\u00eb, d\u00ebnimit t\u00eb imam\u00ebve t\u00eb vet\u00ebshpallur t\u00eb dy xhamive n\u00eb periferi t\u00eb Tiran\u00ebs p\u00ebr mb\u00ebshtetje t\u00eb terrorizmit etj., nuk na lejohet bjerrja e nj\u00eb tradit\u00eb t\u00eb vlert\u00eb nd\u00ebr shqiptar\u00eb, p\u00ebrkundrazi ajo duhet t\u00eb sh\u00ebrbej\u00eb si busull n\u00eb udh\u00ebn p\u00ebr kah e ardhmja n\u00eb shoq\u00ebrin\u00eb globale.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>NDUE DEDAJ Sa her\u00eb q\u00eb n\u00eb rrjetet sociale t\u00eb z\u00eb syri ndonj\u00eb etiketim p\u00ebr\u00e7mues apo fyes t\u00eb t\u00eb dikujt p\u00ebr shkak t\u00eb p\u00ebrkat\u00ebsis\u00eb fetare, t\u00eb vjen nd\u00ebrmend nj\u00eb gjest i lart\u00eb i shum\u00eb viteve m\u00eb par\u00eb. Hoxha i Puk\u00ebs, Hafiz Elez Hoxha (1910-2002), simbol t\u00eb urt\u00ebsis\u00eb e toleranc\u00ebs, mik i Migjenit<\/p>\n","protected":false},"author":1,"featured_media":6883,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[15],"tags":[],"class_list":["post-6882","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-histori-gjeografi"],"_links":{"self":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/6882","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=6882"}],"version-history":[{"count":1,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/6882\/revisions"}],"predecessor-version":[{"id":6884,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/6882\/revisions\/6884"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/media\/6883"}],"wp:attachment":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=6882"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=6882"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=6882"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}