{"id":9427,"date":"2021-11-08T21:14:18","date_gmt":"2021-11-08T21:14:18","guid":{"rendered":"http:\/\/revistakuvendi.org\/?p=9427"},"modified":"2021-11-08T21:14:18","modified_gmt":"2021-11-08T21:14:18","slug":"ekzistenca-e-elementeve-judeo-hebraik-ne-poezine-e-sadik","status":"publish","type":"post","link":"https:\/\/revistakuvendi.org\/?p=9427","title":{"rendered":"EKZISTENCA E ELEMENTEVE JUDEO-HEBRAIK, NE POEZINE E SADIK"},"content":{"rendered":"\n
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Nga EMRIJE KROSI<\/p>\n\n\n\n

P\u00ebr\u00e7imi tek lexues\u00eb p\u00ebrmes poezis\u00eb, \u00ebsht\u00eb mision i \u00e7do poeti, q\u00eb\nkur u zbulua makina e shkrimit nga Guntenbergu. Por, poezia ka kodet dhe\nn\u00ebnkodet e saj, q\u00eb padyshim \u00e7do lexues dallon edhe stilin individual t\u00eb secilit\npoet. Nj\u00eb poet , q\u00eb hodhi thell\u00eb rr\u00ebnj\u00ebt n\u00eb truallin e poezis\u00eb shqipe moderne,\nishte edhe poeti profan Sadik Bejko. N\u00eb arratisjen nga vetvetia, p\u00ebrkund\u00ebr\nshijes estetiko-poetike t\u00eb nj\u00eb kohe t\u00eb p\u00ebrjetshme duke shp\u00ebfillur, t\u00eb\np\u00ebrkohshmen dhe t\u00eb tashmen, n\u00eb k\u00ebrkim t\u00eb shtjellave t\u00eb reja poetike m\u00ebp\u00ebrtej\nfizike dhe metafizikes, dhimbjes dhe harres\u00ebs, vetmis\u00eb dhe qenies, tok\u00ebsores\ndhe hyjnores, transhendenc\u00ebs dhe shpirt\u00ebrores, ekzistenc\u00ebs dhe mbijetes\u00ebs\ngjithher\u00eb n\u00eb k\u00ebrkim t\u00eb shenjave t\u00eb ringjalljes (Bloom:1997, q\u00eb ka shkruar edhe\nstudiuesja Alisa Velaj n\u00eb artikullin e saj p\u00ebr poezin\u00eb e Bejkos, \u201cPoezia si\nshenj\u00eb e rinjalljes\u201d (Velaj: 2021). Poezia e tij \u00ebsht\u00eb nj\u00eb thurim\u00eb mes\nmitologjis\u00eb klasike dhe asaj biblike judeo-hebraike, q\u00eb fillon me v\u00ebllimin\npoetik, \u201cLet\u00ebr Hamurabit\u201d (Bejko: 1997) me vargjet: imzot Hamurab, mua plakun e\np\u00ebrvojtur\/pse m\u00eb nxore nga shpella ime,\/nga budallall\u00ebku im pse m\u00eb nxore?!\/N\u00ebn\ndritat e shandan\u00ebve me arin e gjith\u00eb bot\u00ebs\/sot po e shkruaj rreshtin e fundit\nn\u00eb kode. Shprishja e doktrinave t\u00eb krisht\u00ebrimit n\u00eb shek. XX sidomos n\u00eb shek.\nXXI, ka l\u00ebn\u00eb bosh shum\u00eb perceptime thelb\u00ebsore, q\u00eb nga drejt\u00ebsia sociale e\nkuptimit t\u00eb historis\u00eb njer\u00ebzore, deri tek marr\u00ebdh\u00ebniet nd\u00ebrmjet mendjes dhe\ntrupit, t\u00eb dijes dhe sjelljes ton\u00eb morale, n\u00eb koherenc\u00eb me\n“anti-teologjit\u00eb” e m\u00ebdha dhe “meta-fet\u00eb” (Stenier: 1997).\nDoktrinat psikologjike, shoq\u00ebrore dhe sociale t\u00eb besimit, q\u00eb nga misteret\nqendrore, misteret sakramentale t\u00eb krisht\u00ebrimit ose t\u00eb jet\u00ebs s\u00eb Krishtit p\u00ebrmes\nmesazhit\/eve t\u00eb tij, jan\u00eb kumte q\u00eb mitologjia biblike hebraike akoma nuk e ka\nzgjidhur plot\u00ebsisht. Poezia \u201cMbret\u00ebria sovrane e drurit\u201d (Bejko: 2005), fillon\nme nj\u00eb citat biblik t\u00eb profetit Ezekiel: do t\u00eb t\u00eb hedh n\u00eb shkret\u00ebtir\u00eb, ty dhe\nt\u00ebr\u00eb peshqit e lumenjve t\u00eb tu,\/dhe do t\u00eb biesh n\u00eb fush\u00eb t\u00eb hapur, nuk do t\u00eb t\u00eb\nvarrosin,\/as nuk do t\u00eb mbledhin; do t\u00eb flak si ushqim p\u00ebr bishat e tok\u00ebs\/dhe\np\u00ebr shpend\u00ebt e qiellit. (Ezekiel, 29:5 Profecia p\u00ebr Egjiptin (Bibla: 29: 5). <\/p>\n\n\n\n

Mendova,\nAt\u00eb, me nj\u00eb krenari t\u00eb p\u00ebrulur<\/p>\n\n\n\n

se\nke b\u00ebr\u00eb mir\u00eb q\u00eb m\u00eb zbrite te drur\u00ebt.<\/p>\n\n\n\n

M\u00eb\nfshive krejt nga soji i njer\u00ebzve.<\/p>\n\n\n\n

M\u00eb\nstrehove n\u00ebn tok\u00eb, te rr\u00ebnj\u00ebt, n\u00ebn l\u00ebvoren<\/p>\n\n\n\n

e\ndrurit, dhe m\u00eb thell\u00eb <\/p>\n\n\n\n

bot\u00ebs\ns\u00eb n\u00ebndheut n\u00eb kock\u00eb.<\/p>\n\n\n\n

At\u00ebher\u00eb,\nsi\u00e7 mbaj mend, u trondita.<\/p>\n\n\n\n

N\u00eb\nat\u00eb mbret\u00ebri sovrane e t\u00eb<\/p>\n\n\n\n

patundur\nrr\u00ebnj\u00ebsh, p\u00ebrbrenda klithja fort,<\/p>\n\n\n\n

duart\nt\u00eb kapitura, gjunj\u00ebt t\u00eb k\u00ebputur.<\/p>\n\n\n\n

Po\nishte urdh\u00ebr. Jehovai tha: i p\u00ebrsosur je,<\/p>\n\n\n\n

Egjipt,\npor un\u00eb dua e t\u00eb rropos n\u00eb pluhur.<\/p>\n\n\n\n

E\nlash\u00eb shiun t\u00eb m\u00eb lag\u00eb dhe<\/p>\n\n\n\n

vjesht\u00ebn\nt\u00eb m\u00eb zhvesh\u00eb. Dimrin t\u2019m\u00eb<\/p>\n\n\n\n

rr\u00ebshqas\u00eb\nn\u00eb l\u00ebkur\u00eb. Dikur kisha qen\u00eb<\/p>\n\n\n\n

bari,\npo nj\u00eb dim\u00ebr t\u00eb t\u00ebr\u00eb n\u00ebn bor\u00eb, pa<\/p>\n\n\n\n

nj\u00eb\nstreh\u00eb mbi kok\u00eb, s\u2019i kisha menduar kurr\u00eb.<\/p>\n\n\n\n

Pandjesh\u00ebm\nsi dru, memec, <\/p>\n\n\n\n

pashprehje\nsi dim\u00ebrit nj\u00eb dru;<\/p>\n\n\n\n

kok\u00ebmushk\u00eb,\nn\u00eb hajvanll\u00ebk si dru;<\/p>\n\n\n\n

thar\u00eb\nn\u00eb inde e gjak si dru,<\/p>\n\n\n\n

pa\nlimf\u00eb, i thyesh\u00ebm si<\/p>\n\n\n\n

dru;\ni shtrir\u00eb, i lakuar, i<\/p>\n\n\n\n

drithmuar\nrr\u00ebnj\u00ebsh si dru; <\/p>\n\n\n\n

pa\ngjumin trup m\u00eb trup dhe kok\u00eb m\u00eb kok\u00eb<\/p>\n\n\n\n

me\nnj\u00eb tjet\u00ebr… si dru.<\/p>\n\n\n\n

Fort\ne fort n\u00eb prill njomja qiellin,<\/p>\n\n\n\n

lutesha\nq\u00eb sytha t\u2019ma shponin l\u00ebkur\u00ebn e trung\u00ebt<\/p>\n\n\n\n

p\u00ebr\nt\u00eb \u00e7elur si \u00e7do dru. Nj\u00eb dit\u00eb \u00e7ela<\/p>\n\n\n\n

fytyr\u00eb,\nduar, trup njer\u00ebzor… n\u00eb<\/p>\n\n\n\n

njer\u00ebzi\nu ktheva. Por i falem Jehovait<\/p>\n\n\n\n

Ai\nu dha fund dit\u00ebve t\u00eb mia prej druri,<\/p>\n\n\n\n

Ai\nEgjiptit i tha: Un\u00eb t\u00eb dua, un\u00eb t\u00eb zhduk,<\/p>\n\n\n\n

t\u00eb\nmiat jan\u00eb r\u00ebra, dherat, drur\u00ebt\u2026 lumi.<\/p>\n\n\n\n

Q\u00eb n\u00eb vargun e par\u00eb, poeti ka nj\u00eb lloj monologu drunor me Atin,\n(Zotin): mendova, At\u00eb, me nj\u00eb krenari t\u00eb p\u00ebrulur\/se ke b\u00ebr\u00eb mir\u00eb q\u00eb m\u00eb zbrite\nte drur\u00ebt\/ M\u00eb fshive krejt nga soji i njer\u00ebzve, jan\u00eb disa poezi me nj\u00eb shtrirje\nkohor, ku mesazhet poetike, jan\u00eb kode porosit\u00ebse si: guri, druri, uji etj.,\nelemente q\u00eb jan\u00eb pazgjidhshm\u00ebrisht me tre elementet e jet\u00ebs, q\u00eb nga epoka e\nparasokratik\u00ebve si: zjarri, uji, ajri, toka. Metafora e drurit \u00ebsht\u00eb e\nq\u00ebllimshme, sepse ndeshet edhe n\u00eb poezin\u00eb: (\u201cDruri i shkret\u00ebtir\u00ebs\u201dCedrus\nLibanus) p\u00ebrmes vargjeve: dru i vjet\u00ebr, t\u2019ia ruajm\u00eb hijeshin\u00eb shkret\u00ebtir\u00ebs,\/dru\ni vjet\u00ebr me nj\u00eb amfor\u00eb toke t\u00eb pjekur n\u00eb rr\u00ebnj\u00eb, nj\u00eb dru i bekuar nga vet\u00eb\nZoti, edhe p\u00ebrmes vargjeve biblike: k\u00ebshtu thot\u00eb Zoti\u2026 shkoi n\u00eb Liban dhe\nk\u00ebputi maj\u00ebn e nj\u00eb kedri (Ezekiel: kap.17: v. 3). Poeti nuk ka identifikuar\nemrin e drurit, por citimet biblike e kan\u00eb qart\u00ebsuar at\u00eb, brenda monologut t\u00eb\npem\u00ebs me Krijuesin e saj, pasi misioni i njeriut, tashm\u00eb ka \u201cndekur\u201d. Njeriu\nantizot apo sup\u00ebrnjeriu i Ni\u00e7es (Zoti vdiq), \u00ebsht\u00eb nj\u00eb m\u00ebkat i madh i popujve\nmitik\u00eb parabiblik\u00eb si: mesopotan\u00ebt, sumer\u00ebt, babilonasit, akad\u00ebt, pers\u00ebt,\negjiptian\u00ebt etj. Vargjet: m\u00eb strehove n\u00ebn tok\u00eb, te rr\u00ebnj\u00ebt, n\u00ebn l\u00ebvoren\/e\ndrurit, dhe m\u00eb thell\u00eb \/bot\u00ebs s\u00eb n\u00ebndheut n\u00eb kock\u00eb, ky pik\u00ebv\u00ebshtrim autorial, q\u00eb\nnga trajtat zanafillore t\u00eb gj\u00ebrave, (jet\u00ebs tok\u00ebsore), kan\u00eb form\u00ebn e\ngjith\u00ebkoh\u00ebsis\u00eb, n\u00eb form\u00eb skelektike m\u00eb p\u00ebrtej pamjes gravur\u00eb (\u00c7iraku: 1999) t\u00eb\nl\u00ebvizjeve stilistikore, shkak\/pasoj\u00eb, p\u00ebrmes qasjeve poetike, t\u00eb strukturave\nthelb\u00ebsore, q\u00eb nga lasht\u00ebsia n\u00eb vazhdim\u00ebsi me forma dhe linja narrative\narkaike. Thell\u00ebsia dhe qart\u00ebsia, por edhe tejngopja e modrenitetit, (me mite t\u00eb\nrreme) nuk mund asesi ta shp\u00ebrfill\u00eb zanafill\u00ebn\/gjenez\u00ebn (n\u00eb t\u00eb gjitha planet\nasociative). Shtrirja mitologjike (p\u00ebrtej skenarit teologjik), vazhdon me\nvargjet: po ishte urdh\u00ebr. Jehovai tha: i p\u00ebrsosur je,\/Egjipt, por un\u00eb dua e t\u00eb\nrropos n\u00eb pluhur\/E lash\u00eb shiun t\u00eb m\u00eb lag\u00eb dhe\/vjesht\u00ebn t\u00eb m\u00eb zhvesh\u00eb. Dimrin\nt\u2019m\u00eb\/rr\u00ebshqas\u00eb n\u00eb l\u00ebkur\u00eb\/Dikur kisha qen\u00eb bari, n\u00eb vazhdim\u00ebsi t\u00eb gjenez\u00ebs, q\u00eb\nvjen p\u00ebrmes emrit t\u00eb Zotit\/Hyjnis\u00eb, (Jehovait). Togfjal\u00ebshi: dikur kisha qen\u00eb\nbari, na kthen q\u00eb n\u00eb koh\u00ebt parake, tek metamorfoza (mitologjia greke\/latine),\najo na ofron nj\u00eb shpjegim t\u00eb funksionit t\u00eb njeriut biologjik dhe social n\u00eb\nrealitet. Mbi t\u00eb gjitha, ajo ofron nj\u00eb premtim mesian (Mesia \/Krishti \/Jehovai)\nn\u00eb lidhje me t\u00eb ardhmen, jo vet\u00ebm t\u00eb p\u00ebrjet\u00ebsis\u00eb por edhe t\u00eb fuqis\u00eb (Tresidder:\n2011). Vargjet: pandjesh\u00ebm si dru, memec, \/pashprehje si dim\u00ebrit nj\u00eb\ndru;\/kok\u00ebmushk\u00eb, n\u00eb hajvanll\u00ebk si dru;\/thar\u00eb n\u00eb inde e gjak si dru,\/pa limf\u00eb, i\nthyesh\u00ebm si\/dru; i shtrir\u00eb, i lakuar, i\/drithmuar rr\u00ebnj\u00ebsh si dru; poeti ka\nshpaluar cinizmim, egoizmin, ironia e koh\u00ebs dhe z\u00ebri lirik i nj\u00eb urtie\nsolomoniane (Aliu: 2018), edhe n\u00eb analogji me poezin\u00eb tjet\u00ebr \u201cEzeikel\u201d p\u00ebrmes\ntogfjal\u00ebshit: si dru, memec, se n\u00eb form\u00ebn p\u00ebrmbush\u00ebse, q\u00eb nga moduset mitike si\nenciklopedi t\u00eb shkrimeve t\u00eb shenjta n\u00eb analogji gjithnj\u00eb me njer\u00ebzoren, me\nprofecit\u00eb, parabolat, proverbrat e urtive t\u00eb popujve, zakonet, magjit\u00eb, tabut\u00eb\nveprat e heronjve t\u00eb qytet\u00ebrimeve parahebraike, ku vet\u00eb profeti Ezeikel\ndeklamon: \u2026dora e Zotit u vu mbi mua dhe m\u00eb kishte hapur goj\u00ebn k\u00ebshtu, goja ime\nmbeti e hapur dhe nuk qesh\u00eb m\u00eb memec (Ezekiel: kap; 33\/22), p\u00ebrmes epiteteve,\np\u00ebrs\u00ebritjeve dhe epiforave q\u00eb merr fjala dru si: [pa limf\u00eb\/ i thyesh\u00ebm\/ i\nshtrir\u00eb, i lakuar, i\/drithmuar]. Edhe poezia tjet\u00ebr \u201cI huaji n\u00eb mal\u201d dhe libri\nme poezi \u201cK\u00ebng\u00ebt e Solomonit\u201d, (Bejko: 2017) , titull i huazuar nga Bibla,\n(mbreti Solomon, djali i Davidit, themeloi tempullin e madh t\u00eb Solomonit n\u00eb\nJuresalem), n\u00eb t\u00eb gjitha format shpreh kumtet profetike gjuh\u00ebsore (Hirsch:\n1999), n\u00eb vargjet e fundit: nj\u00eb dit\u00eb \u00e7ela\/fytyr\u00eb, duar, trup njer\u00ebzor… n\u00eb\/\nnjer\u00ebzi u ktheva. Por i falem Jehovait\/Ai u dha fund dit\u00ebve t\u00eb mia prej\ndruri,\/Ai Egjiptit i tha: Un\u00eb t\u00eb dua, un\u00eb t\u00eb zhduk,\/t\u00eb miat jan\u00eb r\u00ebra, dherat,\ndrur\u00ebt\u2026 lumi, gjithkund gjendet ekzistenca e kumtit t\u00eb rr\u00ebfimeve\nmitiko\/hebraike, q\u00eb kuptohet vetiu. Nuk mund t\u00eb jet\u00eb n\u00eb m\u00ebnyr\u00eb implicide\nepika-narrative -imitative (diegesisi \/mimesisi) q\u00eb lidhin simbolik\u00ebn si\nkund\u00ebrv\u00ebnie t\u00eb iluzionit themelor p\u00ebrkund\u00ebr iluzionit simbolist, n\u00eb marr\u00ebdh\u00ebnie\nsemantike me analogjin\u00eb biblike: do t\u00eb b\u00ebj vendin e Egjiptit nj\u00eb shkreti midis\nvendeve t\u00eb shkretuara, dhe qytetet e tij do t\u00eb jen\u00eb nj\u00eb shkreti p\u00ebr dyzet vjet,\nn\u00eb mes t\u00eb qyteteve t\u00eb shkat\u00ebrruara, (Ezekiel: kap. 29\/12 ), ku vet\u00eb poeti\nshkruan: Ai, Egjiptit i tha: Un\u00eb t\u00eb dua, un\u00eb t\u00eb zhduk,\/t\u00eb miat jan\u00eb r\u00ebra,\ndherat, drur\u00ebt\u2026 lumi. Kjo mund t\u00eb quhet edhe analogji l\u00ebviz\u00ebse e bot\u00ebs, si nj\u00eb\nkthin n\u00eb zanafill\u00eb, apo n\u00eb format m\u00eb t\u00eb vjetra paramitike dhe parabiblike.\nM\u00ebnyra e qasjes dhe strukturimi i ligj\u00ebrimit poetik dhe formave t\u00eb shprehjeve\nletrare n\u00eb raport me kodin dhe mesazhin poetik e mbrend\u00ebson poezin\u00eb nga\np\u00ebrjetimi i p\u00ebrjetshm\u00ebris\u00eb s\u00eb fjal\u00ebs (Spahiu: 2021), ashtu si\u00e7 kan\u00eb mbrend\u00ebsuar\nt\u00eb krishter\u00ebt mesazhet biblike, p\u00ebrmes nj\u00eb analize strukturale t\u00eb vet\u00eb thelbit\nsubstancial t\u00eb librit t\u00eb shenjt\u00eb, Bibl\u00ebs. <\/p>\n\n\n\n

BIBLIOGRAFIA:<\/p>\n\n\n\n

1. Aliu, Ali. (2018): Urtia solomoniane e poezis\u00eb s\u00eb\nSadik Bejkos, \u201cLimit.al\u201d<\/p>\n\n\n\n

\nhttp:\/\/limit.al\/…\/urtia-solomoniane-e-poezise-se-sadik…\/\n<\/div><\/figure>\n\n\n\n

2. Bejko, Sadik. (1997): Let\u00ebr Hamurabit, \u201cAf\u00ebrdita\u201d,\nTiran\u00eb.<\/p>\n\n\n\n

3. Bejko, Sadik. (2006), Fytyr\u00eb e panjohur, \u201dIdeart\u201d,\nTiran\u00eb.<\/p>\n\n\n\n

4. Bejko, Sadik. (2017): K\u00ebng\u00ebt e Solomonit, \u201cToena\u201d,\nQendra PEN, Tiran\u00eb. <\/p>\n\n\n\n

5. Bibla. (2002): Dhjata e Vjet\u00ebr dhe Dhjata e re:\nEzekiel, kap. 17, v: 3, kap. 29, v: 5\/12, kap. 33, v: 22: Shoq\u00ebria Biblike\nShqiptare, (SH.B.SH), Tiran\u00eb. <\/p>\n\n\n\n

6. Bloom, Harold. (1997): The anxiety of influence, a\ntheory of poetry: Preface, The Anguish of Contamination. New York, Oxford:\nOxford University Press.<\/p>\n\n\n\n

7. \u00c7iraku, Ymer. (1999): Poezi gravur\u00eb, \u201cMehr Licht\u201d, nr\n9, Tiran\u00eb. <\/p>\n\n\n\n

8. Hirsch, Edward. (1999): How to read a poem and fall in\nlove with poetry: San Diego, New York, London.<\/p>\n\n\n\n

9. Sopaj, Nehat. (2017): Poezia e Bejkos n\u00eb p\u00ebrmbledhjen\npoetike \u201cLet\u00ebr Hamurabit\u201d, \u201cAlbSpirit\u201d, Tiran\u00eb. https:\/\/alb-spirit.com\/…\/prof-nehat-sopaj-poezia-e…<\/a>\nhamurabit\/<\/p>\n\n\n\n

10. Spahiu, Natasha. (2021): Sadik Bejko dhe libri poetik\n\u201cPsalm p\u00ebr atin\u201d, \u201cAlbSpirit\u201d, Tiran\u00eb. <\/p>\n\n\n\n

\nhttps:\/\/alb-spirit.com\/…\/natasha-lushajsadik-bejko-dhe…\/\n<\/div><\/figure>\n\n\n\n

11. Steiner, George. (1997): Nostalgia for the absolute,\nCanada: House of Anansi Press.<\/p>\n\n\n\n

12. Tresidder, John. (2011): Dictionary of Symbols,\nWatkins Publishing. <\/p>\n\n\n\n

13. Velaj, Alisa. (2021): Poezia si shenj\u00eb e ringjalljes,\n\u201cPeizazhe t\u00eb fjal\u00ebs\u201d, Tiran\u00eb.<\/p>\n\n\n\n

\nhttps:\/\/peizazhe.com\/…\/23\/poezia-si-shenje-e-ringjalljes\/\n<\/div><\/figure>\n","protected":false},"excerpt":{"rendered":"

Nga EMRIJE KROSI P\u00ebr\u00e7imi tek lexues\u00eb p\u00ebrmes poezis\u00eb, \u00ebsht\u00eb mision i \u00e7do poeti, q\u00eb kur u zbulua makina e shkrimit nga Guntenbergu. Por, poezia ka kodet dhe n\u00ebnkodet e saj, q\u00eb padyshim \u00e7do lexues dallon edhe stilin individual t\u00eb secilit poet. Nj\u00eb poet , q\u00eb hodhi thell\u00eb rr\u00ebnj\u00ebt n\u00eb truallin e poezis\u00eb shqipe moderne, ishte…<\/p>\n","protected":false},"author":1,"featured_media":9428,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":["post-9427","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-letersi"],"_links":{"self":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/9427","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=9427"}],"version-history":[{"count":1,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/9427\/revisions"}],"predecessor-version":[{"id":9429,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/9427\/revisions\/9429"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/media\/9428"}],"wp:attachment":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=9427"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=9427"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=9427"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}