{"id":4367,"date":"2015-08-23T08:38:53","date_gmt":"2015-08-23T06:38:53","guid":{"rendered":"https:\/\/sbunker.org\/?p=4367"},"modified":"2024-11-04T17:04:58","modified_gmt":"2024-11-04T15:04:58","slug":"cka-do-me-thane-me-qene-grue-ne-kosove","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/cka-do-me-thane-me-qene-grue-ne-kosove\/","title":{"rendered":"\u00c7ka do me than\u00eb me qen\u00eb grue n\u00eb Kosov\u00eb?"},"content":{"rendered":"
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Ky shkrim, pak ma i gjat\u00eb dhe i pari n\u00eb Sbunker, nuk asht analiz\u00eb teorike e feminizmit. Thjesht, asht shkrim i lidhun fort me faktin q\u00eb e ndaj jet\u00ebn me t\u00eb tjer\u00eb n\u00eb nji vend ku diskriminimi ndaj grave asht p\u00ebrditshm\u00ebni. E kjo p\u00ebrditshm\u00ebni m\u00eb ban feministe. Ky kategorizim nuk asht zgjedhje p\u00ebr grat\u00eb n\u00eb Kosov\u00eb \u2013 asht domosdoshm\u00ebri.<\/p>\n

Po e nisi shkrimin me nji tregim qesharak, banal madje, q\u00eb asht ma shum\u00eb si episod\u00eb e telenovelave sepse m\u00eb ndodh\u00eb shpesh.<\/p>\n

Kur dal me partnerin tem (mashkull) p\u00ebr ndonji pije, kamarieri vjen me marr\u00eb porosin\u00eb, e un\u00eb i them q\u00eb po e du nji birr\u00eb, e partneri jem \u00e7aj. Kur kthehet kamarieri, partnerit tem ia vendos\u00eb p\u00ebrpara birr\u00ebn, e mue \u00e7ajin. Sepse p\u00ebr t\u00eb, asht e pakapshme q\u00eb t\u00eb sfidohen rolet gjinore, qoft\u00eb edhe n\u00eb nji cik\u00ebrrim\u00eb t\u00eb vog\u00ebl si porosia e pijeve.<\/p>\n

Kjo m\u00eb ndodh n\u00eb kryeqytet, n\u00eb Prishtin\u00eb. E ju e dini q\u00eb Prishtina nuk p\u00ebrfaq\u00ebson krejt Kosov\u00ebn, e ndoshta e p\u00ebrfaq\u00ebson at\u00eb ma s\u00eb pakti. Asht shembull relativisht banal p\u00ebr me u p\u00ebrmend, por un\u00eb mendoj q\u00eb jan\u00eb pik\u00ebrisht k\u00ebto p\u00ebrvojat e \u201dvogla\u201d q\u00eb tregojn\u00eb sa larg q\u00ebllimeve t\u00eb m\u00ebdha jemi.<\/p>\n

Sikur t\u00eb kishte qen\u00eb \u00e7ashtje e zgjedhjes, at\u00ebher\u00eb definitivisht kishte me qen\u00eb \u00e7menduni me vendos\u00eb me qen\u00eb grue n\u00eb Kosov\u00eb. Por pasi q\u00eb s\u2019asht zgjedhje, me qen\u00eb grue n\u00eb Kosov\u00eb n\u00ebnkupton me qen\u00eb shum\u00eb\u00e7ka, e me u \u00e7mend p\u00ebr krejt ato q\u00eb je gati \u00e7do dit\u00eb.<\/p>\n

Po ting\u00ebllon sikur me qen\u00eb feminsite asht \u00e7ashtje zgjedhjeje. Por jo nuk asht! Jo n\u00eb Kosov\u00eb. Asht \u00e7ashtje e urgjenc\u00ebs me mbijetue.<\/p>\n

Kur flasim p\u00ebr grat\u00eb, nuk mendojm\u00eb p\u00ebr vaginat, k\u00ebshtu q\u00eb kur un\u00eb them \u2018mbijetue\u2019 \u00a0nuk e kam fjal\u00ebn se s\u2019do t\u00eb kishte ma vagina n\u00eb Kosov\u00eb. Por po mendoj se do t\u00eb kishte shum\u00eb gra q\u00eb do t\u00eb \u201drrisnin koqe\u201d p\u00ebr me u pranue prej burrave: se me qen\u00eb a mos me qen\u00eb, n\u00eb Kosov\u00eb p\u00ebrkthehet me pas\u00eb a mos me pas\u00eb \u2013 koqe.<\/p>\n

Kjo n\u00ebnkupton se grat\u00eb e forta do t\u00eb ishin t\u00eb denja p\u00ebr me u quejt \u201cburrnesha\u201d: q\u00eb kan\u00eb t\u00eb gjitha cil\u00ebsit\u00eb q\u00eb k\u00ebtu te ne thuhet se e bajn\u00eb nji burr\u00eb burr\u00eb, sepse vet\u00ebm ato cil\u00ebsi supozohen t\u00eb jen\u00eb natyrsh\u00ebm t\u00eb mira. Prej burrave, kuptohet.<\/p>\n

\u00c7mimi q\u00eb paguejn\u00eb grat\u00eb n\u00eb Kosov\u00eb asht i paimagjinuesh\u00ebm. Prej t\u00eb quejtmit kurv\u00eb p\u00ebr veshjen e tangave, madje edhe n\u00ebse je presidente e vendit, e deri t\u00eb emnimi si e shenjt\u00eb kur e mshel\u00eb goj\u00ebn e i bindesh burrit ve\u00e7 p\u00ebr me majt\u00eb familjen bashk\u00eb pavar\u00ebsisht \u00e7ka ai t\u00eb ban ose t\u00eb thot\u00eb.<\/p>\n

Po, kjo grue kish me u quejt edhe \u201cgjynah\u201d por kish me u respektue si krejt \u201cgjynahat\u201d n\u00eb Kosov\u00eb edhe kish me u admirue si shembull i nji grueje t\u00eb fort\u00eb me vlera morale shum\u00eb t\u00eb nalta, si grue me e marr\u00eb shembull pra, n\u00ebse e pranon kryeult\u00eb k\u00ebt\u00eb fat. Asht ky lloj i sakrificave q\u00eb i ka ba nanat e k\u00ebtij vendi t\u00eb shenjta dhe asht ky lloj i sakrificave q\u00eb lavdohet n\u00eb folklor, njejt\u00eb si n\u00eb fjalime politike t\u00eb ministrave.<\/p>\n

Na duhet me pranu q\u00eb ky lloj \u201csakrificash\u201d nuk asht i pashmangsh\u00ebm, por zgjedhje q\u00eb e bajm\u00eb; na duhet me diskutu mbi pozit\u00ebn e varun e t\u00eb varfun t\u00eb grues n\u00eb k\u00ebt\u00eb shoqni p\u00ebr shkak t\u00eb diskriminit sistematik (n\u00eb t\u00eb kaluemen sikur sot) ndaj saj; e me e kuptu q\u00eb sakrifica e saj si rezultat nuk asht di\u00e7ka p\u00ebr me u krenue, por di\u00e7ka q\u00eb duhet me u pa si synim me e ndryshue.<\/p>\n

Problemi i lavdimit t\u00eb sakrificave t\u00eb nanave tona, nuk asht ve\u00e7 te e kaluemja, por edhe ma fort te m\u00ebnyra se si na po vendosim me u ballafaque me t\u00eb n\u00eb t\u00eb sotmen. Kemi ardh\u00eb n\u00eb p\u00ebrfundimin romantik q\u00eb vuejtja asht e barabat me heroiz\u00ebm. Asht ky lloj admirimi ndaj vuejtjes s\u00eb grues q\u00eb historikisht asht mbjell\u00eb n\u00eb kujtes\u00ebn kolektive t\u00eb shoqnis\u00eb, tue e shndrrue gruen n\u00eb an\u00ebtare pasive t\u00eb shoqnis\u00eb. S\u00ebrish, problemi nuk asht n\u00eb t\u00eb kaluem\u00ebn, se kishim mujt\u00eb me vendos\u00eb me m\u00ebsue prej saj. Problemi asht se po vendosim mos me m\u00ebsue.<\/p>\n

N\u00eb qend\u00ebr t\u00eb Prishtin\u00ebs, s\u00eb fundi asht inaguru nji monument i ri q\u00eb p\u00ebr mue e ilustron ma s\u00eb miri se \u00e7ka do me than\u00eb me qen\u00eb grue n\u00eb Kosov\u00eb. Asht nji momument p\u00ebr heroinat e vendit, nji fytyr\u00eb pa identitet. P\u00ebrderisa kishte dyshime t\u00eb shprehuna n\u00ebse kjo ishte nj\u00eb vep\u00ebr autentike e artit, askush nuk e vuni n\u00eb dyshim kuptim e saj, sepse s\u00ebrish aty asht ajo kujtesa kolektive e nanave tona t\u00eb shenjta.<\/p>\n

Problemi jem me k\u00ebt\u00eb monument asht se, p\u00ebrderisa demografia e heronjve tan\u00eb mashkuj (q\u00eb asht dyshimt\u00eb e nalt\u00eb p\u00ebr nji popull kaq t\u00eb vog\u00ebl ) merr nji em\u00ebn q\u00eb e identifikon, dhe herozimi i tyne lavdohet me njohje dhe glorifikim t\u00eb qart\u00eb t\u00eb aktit t\u00eb tyne heroik, herozimi i grave shihet si efekt an\u00ebsor i rrethanave, prandaj mund t\u00eb p\u00ebrmblidhet n\u00eb nji fytyr\u00eb.<\/p>\n

Sikur monumenti t\u00eb ishte s\u00eb paku nji vagin\u00eb, at\u00ebher\u00eb \u00a0do isha gjunj\u00ebzue e do i kisha sjell\u00eb lule \u00e7do dit\u00eb. Sepse, vagina e nji grueje kish me reprezentue s\u00eb paku di\u00e7ka shum\u00eb t\u00eb rand\u00ebsishme. Ajo kish me p\u00ebrfaq\u00ebsue lindjen e f\u00ebmij\u00ebve p\u00ebr hat\u00ebr t\u00eb patriotizmit. Tolerimin e abuzimit n\u00eb em\u00ebn t\u00eb mbrojtjes s\u00eb \u201charmonis\u00eb\u201c n\u00eb familje. Privimin e grues nga kontrolli mbi jet\u00ebn e sensualitetin vetjak, t\u00eb cilat ua rr\u00ebmbejn\u00eb burrat (psh. quhet nderi i burrit; bab\u00ebs; v\u00ebllaut ). E deri te pjes\u00ebmarrja n\u00eb lufta krah p\u00ebr krah v\u00ebllez\u00ebrve, bashkshort\u00ebve, baballar\u00ebve, e lania n\u00eb hije mbas luftash prej po atyne. Krejt kjo do t\u00eb kishte interpretime kuptimplote p\u00ebr nj\u00eb monument vagine. Sepse, le ta themi tro\u00e7, vagina ishte dhe akoma asht ajo q\u00eb e definon vler\u00ebn e nji grueje p\u00ebr shoqnin\u00eb. Ajo asht vula e saj. Ajo asht delja e zez\u00eb e shoqnis\u00eb.<\/p>\n

Nji monument vagin\u00eb kishte me qen\u00eb ma real, ma pak patetik, sipas mendimit tem. Gjinjt\u00eb do ishin gjithashtu nji ide shum\u00eb e mir\u00eb. Por jo, monumenti q\u00eb asht nd\u00ebrtue me i respektue heroinat n\u00eb k\u00ebt\u00eb vend, asht nji fytyr\u00eb pa em\u00ebn, asht nji fytyr\u00eb grueje e brisht\u00eb edhe pse metalike. Gati ta jep at\u00eb p\u00ebrshtypjen sikur kan\u00eb harrue me vendos\u00eb nji lot n\u00eb at\u00eb fytyr\u00eb. Sepse, vet\u00ebm kjo asht si ndihesh s\u00eb qenuni grue n\u00eb kultur\u00ebn kosovare.<\/p>\n

Si grue, identiteti yt asht di\u00e7ka q\u00eb mundet me u p\u00ebrmledh\u00eb n\u00eb fjalime politike, t\u00eb drejta t\u00eb grave e propozime projektesh p\u00ebr barazi gjinore. Sepse, ti je nji specie e mbrojtun n\u00eb let\u00ebr dhe ti je nji kategori e edukume me e nda fytyr\u00ebn dhe gjith\u00e7ka tjet\u00ebr me gra t\u00eb tjera brenda zon\u00ebs s\u00eb mbrojtun.<\/p>\n

\u00c7ka dreqi i duhet nji grueje nji statuj\u00eb e dedikume ve\u00e7 p\u00ebr te, kur ajo mundet me e nda nji me t\u00eb gjitha grat\u00eb q\u00eb ishin, jan\u00eb e do t\u00eb jen\u00eb n\u00eb t\u00eb ardhmen? Ndoshta, sepse kjo shoqni e ka t\u00eb v\u00ebshtir\u00eb me i p\u00ebrmend disa gra t\u00eb p\u00ebrve\u00e7me q\u00eb kan\u00eb tregue akte t\u00eb heroizmit. Jo q\u00eb nuk ka, por p\u00ebrshkak se emnat e tyne nuk jan\u00eb mbjell\u00eb asnjiher\u00eb n\u00eb kujtes\u00ebn kolektive t\u00eb k\u00ebsaj shoqnie.<\/p>\n

Ne, si duket, as nuk kemi qart\u00ebsi mbi definicionin e herozimit. Rrall\u00eb her\u00eb e shohim si trimni kurajon n\u00eb nji koh\u00eb t\u00eb caktueme me sfidu tabu p.sh. e drejta me fol\u00eb; liria me vesh\u00eb e me u desh\u00eb qysh t\u00eb duesh; liria me u martue me kend t\u00eb duesh; liria me u shkollue; guximi me kund\u00ebrshtue familjen p\u00ebr me shkue n\u00eb shkoll\u00eb; guximi me kund\u00ebrshtue krejt farefisin e me u martue me ate q\u00eb don; kurajo me denoncu p\u00ebrdhunim brenda ose jasht \u00ebfamiljes e me q\u00ebndrue shpeshher\u00eb e vetme pastaj si njoll\u00eb e nderit familjar.<\/p>\n

Asht e rand\u00ebsishme me tregue q\u00eb grat\u00eb tona jo vet\u00ebm se kan\u00eb tregue heroiz\u00ebm por ato kan\u00eb fol\u00eb, kan\u00eb luftue dhe kan\u00eb derdh gjak p\u00ebr me ngrit\u00eb k\u00ebt\u00eb vend n\u00eb koh\u00ebrat ma t\u00eb lavdueshme t\u00eb tij deri tani, tue pas\u00eb nevoj\u00eb shpesh\u00eb me u ngrit\u00eb kund\u00ebr familjes e miqve ma s\u00eb pari. K\u00ebshtu q\u00eb n\u00eb krahasim me burrat, ato shum\u00eb her\u00eb kan\u00eb luftue vet\u00ebm.<\/p>\n

Pavar\u00ebsisht rrjedhojave t\u00eb pasluft\u00ebs, p\u00ebrshak t\u00eb korrupcionit dhe uris\u00eb t\u00eb burrave t\u00eb paedukuem (kanihere edhe grave) n\u00eb politik\u00eb n\u00eb Kosov\u00eb, grat\u00eb e kan\u00eb ba t\u00eb mundshme paqen n\u00eb Kosov\u00eb. Ato i kan\u00eb dhan\u00eb form\u00eb definicionit t\u00eb paqes n\u00eb k\u00ebt\u00eb vend dhe tani ato mujn\u00eb dhe duhet t\u00eb lejohen t\u2019i japin form\u00eb kornizave t\u00eb demokracis\u00eb, pa t\u00eb cil\u00ebn ky vend asht i humbun. E k\u00ebta pik\u00eb s\u00eb pari e bajn\u00eb tue u n\u00ebnshrkue me em\u00ebn e mbiem\u00ebn, e jo me nji fytyr\u00eb t\u00eb bukur anonime.<\/p>\n

N\u00eb nji vend ku heronj\u00ebt meshkuj kan\u00eb emna dhe identitet, grat\u00eb duhet t\u2019i ken\u00eb gjithashtu. Ishin gra me emna dhe identitet ato q\u00eb kishin ide, mendime, ndjenja, vullnet e guxim me e ba k\u00ebt\u00eb vend nji vend ma t\u00eb mir\u00eb. Pra me i quejt k\u00ebto gra heroina e me ua mohue t\u00eb drejt\u00ebn e identifikimit me at\u00eb p\u00ebr \u00e7ka kan\u00eb q\u00ebndrue e q\u00ebndrojn\u00eb: ja, bash kjo e p\u00ebrmbledh\u00eb shkurt se si asht me qen\u00eb grue n\u00eb Kosov\u00eb.<\/p>\n

Problemi tjet\u00ebr i jem me monumentin e heroinave asht se p\u00ebrderisa simbolizimi t\u00ebrheq v\u00ebmendje, n\u00eb vetvete nuk asht i mjaftuesh\u00ebm p\u00ebr me nxit\u00eb aktiviz\u00ebm. Por, kishte me mjaftue me provokue debate e p\u00ebrmes tyne ndryshime paradigmash brenda kontekstit.<\/p>\n

Sidoqoft\u00eb, nuk ban me u mohue q\u00eb kur zgjidhet gabimisht ky simbol, mundet me e pas\u00eb efektin e kund\u00ebrt, at\u00eb t\u00eb \u201cngopjes\u201d; ngopja n\u00ebnkupton q\u00eb bahet di\u00e7ka n\u00eb em\u00ebr t\u00eb di\u00e7kaje tue e prek\u00eb problemin vet\u00ebm sip\u00ebrfaq\u00ebsisht, p\u00ebr me muejt n\u00eb lis\u00ebn e obligimeve me e vnue shej\u00ebn e \u201cNike-s\u201d. Ngopja pretendon q\u00eb qashtja asht parashtrue, shtjellue e konkludu n\u00eb favor x, y, por realisht asht vet\u00ebm nji fasad\u00eb n\u00ebn t\u00eb cil\u00ebn mbyten argumentet q\u00eb i hyjn\u00eb e dojn\u00eb me i hy ma thell\u00eb \u00e7ashtjes p\u00ebr me ndryshue di\u00e7ka n\u00eb t\u00eb v\u00ebrtet\u00eb.<\/p>\n

Rreziqet e ngopjes i shohim gjithandej n\u00ebp\u00ebr Kosov\u00eb, p.sh., krijohen ligjet q\u00eb mbrojn\u00eb gruen kur vjen puna me marr\u00eb hisen q\u00eb i takon prej familjes, por se sa n\u00eb realitet ky ligj aplikohet me t\u00eb v\u00ebrtet\u00eb ose shfryt\u00ebzohet asht krejt \u00e7ashtje tjet\u00ebr, e pahulumtueme, e padiskutueme. Ata q\u00eb ankohen, ngopen me p\u00ebrgjigjje t\u00eb stilit, \u201cqe ku asht ligji\u201d. Nd\u00ebrsa q\u00eb tue fillu prej edukimit t\u00eb f\u00ebmij\u00ebve, kryesisht t\u00eb vajzave q\u00eb m\u00ebsohen qysh n\u00eb f\u00ebmij\u00ebri q\u00eb me marr\u00eb hise n\u00ebnkupton me ia marr hisen vllaut, e k\u00ebshtu m\u00ebsohen me u ba \u201cvajza t\u00eb mira\u201c e mos me pretendu hise, komplet mungon qasja holistike n\u00eb ballafaqim me problemin.<\/p>\n

Ne duhet me diskutu q\u00eb diskriminimi nuk asht liri e shprehjes; q\u00eb diskriminimi gjinor nuk asht ve\u00e7 mbetje kulturore, por ma p\u00ebrpara munges\u00eb e zhvillimit kulturor q\u00eb s\u2019ka takat me i sh\u00ebrbye nji shoqnie t\u00eb sh\u00ebndosh\u00eb q\u00eb pretendon me qen\u00eb e civilizume.<\/p>\n

Nji shoqni ku grat\u00eb nuk jan\u00eb t\u00eb barabata me burrat, nuk mundet me u quejt e civilizueme dhe pik\u00eb. Dhe kjo n\u00eb fakt vlen\u00eb p\u00ebrtej koncepteve gjinore, vlen p\u00ebr aft\u00ebsit\u00eb, etnin\u00eb, besimet e orientimet seksuale njejt\u00eb si p\u00ebr gjith\u00e7ka tjet\u00ebr. E vlen\u00eb pa dyshim edhe p\u00ebr p\u00ebrdorimin e fjalorit, ku Hana Marku me t\u00eb drejt\u00eb e sjell\u00eb n\u00eb shkrimin e saj \u201dQuhet p\u00ebrdhunim\u201d n\u00eb nd\u00ebrgjegjjen ton\u00eb faktin, q\u00eb p\u00ebrdhunimi nuk mundet me u quejt marr\u00ebdhanie seksuale dhe pik\u00eb, por q\u00eb konteksti kulturor, ku hyjn\u00eb edhe vlerat tradicionale, e definojn\u00eb p\u00ebrdorimin e fjalorit n\u00eb nji shoqni dhe p\u00ebrmes tij shprehet mentaliteti diskriminues ndaj t\u00eb cil\u00ebs kjo shoqni nuk po ban deri tash mjaft p\u00ebr me e sfidue kategorikisht.<\/p>\n

Prandaj, un\u00eb jam feministe, se \u00e7do grue te ne ka shum\u00eb hisenik\u00eb n\u00eb trupin e shpirtin e saj, dhe kjo po q\u00eb asht e vetkuptueshme bile e pranueshme politikisht. Asht e parafrazume edhe prej atyne burrave q\u00eb n\u00eb nji grue shohin detyr\u00ebn e saj t\u00eb shenjt me lind\u00eb e me rrit\u00eb f\u00ebmij\u00eb; e mund\u00ebsisht me e mbulue gjinin kur e ushqen; me ba \u00e7ka t\u2019asht e mundshme p\u00ebr me e lind\u00eb nji djal\u00eb, p\u00ebr me e p\u00ebrmbyll transakcionin e respektit q\u00eb kan\u00eb n\u00eb familje e shoqni. Jam feministe, pse kjo asht \u00e7ka n\u00ebnkupton me qen\u00eb nji grue n\u00eb Kosov\u00eb; me i dhan\u00eb trash\u00ebgimi t\u00eb ardhmes t\u00eb k\u00ebtij vendi n\u00ebn supozimin q\u00eb d\u00ebshira jote nuk asht \u00e7ashtje e s\u00eb drejt\u00ebs, por e obligimit.<\/p>\n

Jam feministe, se fytyra jeme nuk ka nevoj\u00eb me u dallue brenda grupit gjinor q\u00eb i takoj. Sepse, fundi i fundit un\u00eb thjesht kam ba detyr\u00ebn teme, kurse burrat, ah burrat… Ata ngriten gjithmon\u00eb diqysh mbi detyrat e tyne, ashtu si kan\u00eb ba \u00e7do her\u00eb n\u00eb k\u00ebt\u00eb vend, n\u00eb luft\u00eb si n\u00eb paqe.<\/p>\n

Ata ngriten e ngriten e ngriten mbi kokat tona \u00e7do dit\u00eb, nd\u00ebrkoh\u00eb q\u00eb bijat tona hala edukohen me e majt\u00eb kryet posht\u00eb, e n\u00ebse nuk e majn\u00eb at\u00ebher\u00eb ato jan\u00eb… eh po, merreni me mend vet\u00eb.<\/p>\n

Jam feministe pra, se me qen\u00eb feministe n\u00eb Kosov\u00eb, nga kandv\u00ebshtrimi jem nuk asht \u00e7ashtje e zgjedhjes, por e pozicionimit t\u00eb nevojsh\u00ebm p\u00ebrball\u00eb bot\u00ebrave tjera, p\u00ebr nji ardhm\u00ebni ma t\u00eb civilizueme, e ma t\u00eb mir\u00eb, njisoj, si p\u00ebr gra ashtu edhe p\u00ebr burra.P\u00ebr me e than\u00eb shkurt, krejt shkurt, jam feministe sepse refuzoj me u ngop\u00eb me fasada.<\/p>\n

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Ky shkrim, pak ma i gjat\u00eb dhe i pari n\u00eb Sbunker, nuk asht analiz\u00eb teorike e feminizmit. Thjesht, asht shkrim i lidhun fort me faktin q\u00eb e ndaj jet\u00ebn me t\u00eb tjer\u00eb n\u00eb nji vend ku diskriminimi ndaj grave asht p\u00ebrditshm\u00ebni. E kjo p\u00ebrditshm\u00ebni m\u00eb ban feministe. Ky kategorizim nuk asht zgjedhje p\u00ebr grat\u00eb n\u00eb […]<\/p>","protected":false},"author":505,"featured_media":9409,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[664,929],"ppma_author":[1348],"class_list":["post-4367","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-kosovo","tag-womens-rights"],"authors":[{"term_id":1348,"user_id":505,"is_guest":0,"slug":"ardiana-shala","display_name":"Ardiana Shala Prishtina","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/12\/ardianashalaprishtina2-1021x1024-1.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/12\/ardianashalaprishtina2-1021x1024-1.jpg"},"user_url":"","last_name":"Shala Prishtina","first_name":"Ardiana","description":"Ardiana Shala Prishtina \u00ebsht\u00eb pjes\u00eb e Antologjis\u00eb s\u00eb poeteve shqiptare \u201cMagma\u201d, p\u00ebrpiluar dhe p\u00ebrkthyer nga Vlora Konushevci dhe botuar nga SHB \u201cLittera\u201d, Prishtin\u00eb."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4367","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/users\/505"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=4367"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4367\/revisions"}],"predecessor-version":[{"id":9573,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4367\/revisions\/9573"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/9409"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=4367"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=4367"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=4367"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=4367"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}