{"id":4733,"date":"2021-05-20T11:50:57","date_gmt":"2021-05-20T09:50:57","guid":{"rendered":"https:\/\/sbunker.org\/?p=4733"},"modified":"2024-11-07T11:53:03","modified_gmt":"2024-11-07T09:53:03","slug":"imperializmi-kulturor-miti-i-globalizmit","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/kritike\/imperializmi-kulturor-miti-i-globalizmit\/","title":{"rendered":"Imperializmi Kulturor: Miti i Globalizmit"},"content":{"rendered":"
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Par\u00eb nga Syri i Roland Robertson<\/p>\n<\/div>\n

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Si\u00e7 edhe dihet gjer\u00ebsisht sot jetojm\u00eb n\u00eb nj\u00eb periudh\u00eb e cila cil\u00ebsohet dhe njihet si periudha moderne (ose nga disa mendimtar\u00eb edhe si post – moderne). Ky koncept duke ju referuar karakteristikave unike brenda kuadrit aktual t\u00eb vet\u00ebvetes p\u00ebrdoret p\u00ebr t\u00eb b\u00ebr\u00eb nj\u00eb dallim mes k\u00ebsaj periudhe dhe asaj t\u00eb m\u00ebparshme, pra periudh\u00ebs s\u00eb feodalizmit dhe t\u00eb gjithave t\u00eb tjerave. Edhe pse \u00ebsht\u00eb e pamundur t\u00eb mos pranohet fakti q\u00eb periudha moderne dallohet nga ato t\u00eb m\u00ebparshmet n\u00eb shum\u00eb aspekte, argumenti themelor mbi t\u00eb cilin \u00ebsht\u00eb nd\u00ebrtuar ky shkrim \u00ebsht\u00eb se m\u00ebnyra sesi b\u00ebhet kjo ndarje mes periudhash n\u00eb korniz\u00ebn e vet\u00eb procesit q\u00eb ndodh dhe zelli i madh i disa mendimtar\u00ebve p\u00ebr ta nxjerr\u00eb periudh\u00ebn moderne n\u00eb qend\u00ebr t\u00eb sistemit planetar t\u00eb vijim\u00ebsis\u00eb historike t\u00eb periudhave ku njer\u00ebzmi ka ecur dhe ku t\u00eb gjitha t\u00eb tjerat njihen dhe perceptohen duke u ngrohur nga dielli modern, \u00ebsht\u00eb nj\u00eb nism\u00eb sa e nxituar aq edhe larg zon\u00ebs objektive t\u00eb arsyetimit.<\/p>\n

Kjo lloj qasje ka b\u00ebr\u00eb t\u00eb lind nj\u00eb mit t\u00eb cilin mendimtari i shquar Roland Robertson n\u00eb artikullin e tij t\u00eb quajtur\u00a0Glokalizmi: Hap\u00ebsira \u2013 Koha, Homogjenizmi \u2013 Heterogjenizmi\u00a0<\/em>e ka cil\u00ebsuar si miti i Globalizmit. Duke u bazuar n\u00eb argumentat q\u00eb ofron ky artikull do p\u00ebrpiqemi t\u00eb sqarojm\u00eb dhe tregojm\u00eb se ky mit \u00ebsht\u00eb v\u00ebrtet\u00eb real dhe se cilat mund t\u00eb jen\u00eb pasojat e tij.<\/p>\n

Globalizmi eshte nj\u00eb term q\u00eb ka nj\u00eb p\u00ebrdorim t\u00eb gjer\u00eb pothuajse n\u00eb \u00e7do fush\u00eb studimi dhe keshtu \u00ebsht\u00eb b\u00ebr\u00eb nj\u00eb koncept q\u00ebndror\u00eb rreth t\u00eb cilit sillen shume qasje dhe teori t\u00eb ndryshme shpjeguese t\u00eb bot\u00ebs shoq\u00ebrore. Globalizmi gjithashtu \u00ebsht\u00eb nj\u00eb nga ata koncepte t\u00eb cil\u00ebt ting\u00ebllojn\u00eb dhunsh\u00ebm dhe k\u00ebshtu krijojn\u00eb nj\u00eb zhurm\u00eb shqet\u00ebsuese dhe dystopike p\u00ebr at\u00eb q\u00eb pret fatin e popujve dhe kulturave tradicionale n\u00ebp\u00ebr bot\u00eb. N\u00eb k\u00ebt\u00eb kontekst shum\u00eb analist\u00eb e kan\u00eb par\u00eb dhe e shikojn\u00eb fenomenin e globalizmit si nj\u00eb makin\u00eb shkat\u00ebrruese p\u00ebr ekzistenc\u00ebn e kulturave dhe popujve tradicional\u00eb, ose e th\u00ebn\u00eb ndryshe n\u00eb p\u00ebrgjith\u00ebsi e asaj q\u00eb \u00ebsht\u00eb partikulare (vendore). Sipas k\u00ebtyre analist\u00ebve globalizmi \u00ebsht\u00eb nj\u00eb produkt i koh\u00ebve moderne dhe post \u2013 moderne.<\/p>\n

Globalizmi, q\u00eb n\u00eb thelb \u00ebsht\u00eb afrimi i popujve, kulturave shpirt\u00ebrore dhe materiale n\u00eb m\u00ebnyr\u00eb intensive me nj\u00ebra \u2013 tjetr\u00ebn p\u00ebrb\u00ebn nj\u00eb problem mjaft t\u00eb madh sepse nd\u00ebrkoh\u00eb q\u00eb p\u00ebr shtetet e zhvilluara per\u00ebndimore sjell p\u00ebrfitime t\u00eb m\u00ebdha n\u00eb dimensionet ekonomike, politike dhe ato socio \u2013 kulturore, p\u00ebr shetet e pazhvilluara ose p\u00ebr ata n\u00eb zhvillim \u00ebsht\u00eb nj\u00eb rrezik i madh ekzistencial. N\u00eb k\u00ebt\u00eb kuptim, e par\u00eb nga kjo qasje kemi nj\u00eb dominim t\u00eb fuqish\u00ebm t\u00eb kultur\u00ebs per\u00ebndimore e cila ka marr\u00eb nj\u00eb karakteristik\u00eb universale dhe k\u00ebshtu po shkatrron \u00e7do gj\u00eb partikulare. Pasoja m\u00eb ekstreme mendohet t\u00eb jet\u00eb zhdukja e \u00e7do gj\u00ebje partikulare dhe krijimi i nj\u00eb kulture dhe stili t\u00eb vet\u00ebm jetese n\u00eb t\u00eb gjith\u00eb bot\u00ebn.<\/p>\n

Ky fenomen \u00ebsht\u00eb cil\u00ebsuar si imperializ\u00ebm kulturor\u00eb. Por a \u00ebsht\u00eb v\u00ebrtet\u00eb k\u00ebshtu? A jemi v\u00ebrtet\u00eb viktima t\u00eb nj\u00eb makinerie e cila po nxjerr nga ekzistenca \u00e7do gj\u00eb partikulare? Roland Robertson i cili \u00ebsht\u00eb personazhi kryesor\u00eb i k\u00ebtij shkrimi nuk\u00a0 mendon k\u00ebshtu. Sipas tij, si\u00e7 e thekson edhe n\u00eb artikullin q\u00eb \u00ebsht\u00eb cituar m\u00eb lart, pik\u00ebpamja sipas s\u00eb cil\u00ebs globalizmi q\u00eb n\u00eb aspektin kulturor \u00ebsht\u00eb nj\u00eb t\u00ebr\u00ebsi forcash homogjenuese dhe q\u00eb ka t\u00eb b\u00ebj\u00eb me nj\u00eb seri zhvillimesh t\u00eb cilat ng\u00ebrthejn\u00eb n\u00eb vetvete fitoren mbi t\u00eb gjitha forcat e tjera, nuk \u00ebsht\u00eb gj\u00eb tjet\u00ebr p\u00ebrve\u00e7 se nj\u00eb pjes\u00eb e mitologjis\u00eb mbi fenomenin e globalizmit. Sipas tij kjo pik\u00ebpamje shpreh se madh\u00ebsia n\u00eb k\u00ebt\u00eb kuptim \u00ebsht\u00eb di\u00e7ka e mir\u00eb, me t\u00eb cil\u00ebn duhet t\u00eb familjarizohemi dhe ajo q\u00eb \u00ebsht\u00eb partikulare dhe vet\u00eb historia \u00ebsht\u00eb l\u00ebn\u00eb pas dore.<\/p>\n

Madje kjo pik\u00ebpamje krijon p\u00ebrshtypjen sikur m\u00eb par\u00eb, p\u00ebrgjat\u00eb historis\u00eb t\u00eb gjith\u00eb ne jetonim brenda nj\u00eb kuadri unik kulturor\u00eb t\u00eb nd\u00ebrtuar me mure partikulare, dhe me lindjen e globalizmit muret e k\u00ebtij kuadri po zhduken me shpejt\u00ebsi t\u00eb madhe. Por n\u00eb fakt e v\u00ebrteta \u00ebsht\u00eb se edhe m\u00eb par\u00eb marr\u00ebdh\u00ebnia e element\u00ebve kulturore mes shoq\u00ebrive t\u00eb ndryshme ka ekzistuar dhe nuk mund t\u00eb flitet p\u00ebr element\u00eb t\u00ebr\u00ebsisht t\u00eb past\u00ebr. Dhe pik\u00ebrisht k\u00ebtu del n\u00eb pah mang\u00ebsia e k\u00ebsaj pik\u00ebpamjeje dhe koncepti. Shmangia e partikulares nga optika analizuese \u00e7on n\u00eb nj\u00eb konceptim te mang\u00ebt dhe shpesh t\u00eb keqkuptuar t\u00eb realitetit social.<\/p>\n

Sepse si\u00e7 na e konfirmojn\u00eb edhe t\u00eb dh\u00ebnat empirike partikularja \u00ebsht\u00eb akoma e fuqishme dhe ka nj\u00eb rol dhe pesh\u00eb tep\u00ebr t\u00eb madhe n\u00eb nd\u00ebrtimin e realitet\u00ebve shoq\u00ebrore. Ne akoma jetojm\u00eb n\u00eb nj\u00eb bot\u00eb ku shteti komb ka nje rol q\u00ebndror n\u00eb marrjen e vendim\u00ebve t\u00eb caktuara, ku ndjenjat komb\u00ebtare ekzistojn\u00eb dhe ku njer\u00ebzit ndihen krenar\u00eb me gjuh\u00ebn, kultur\u00ebn, traditat dhe kombin e tyre. Madje ekspozime t\u00eb k\u00ebtyre element\u00ebve shpesh jan\u00eb aq t\u00eb fuqishme sa mund t\u00eb \u00e7ojn\u00eb edhe n\u00eb ushqimin e konflikt\u00ebve dhe urrejtjeve nd\u00ebr etnike. P\u00ebr t\u00eb zgjidhur k\u00ebt\u00eb problem dhe p\u00ebr t\u00eb plot\u00ebsuar boshll\u00ebkun q\u00eb ka krijuar koncepti i globalizmit, Roland Robertson propozon nj\u00eb koncept tjet\u00ebr t\u00eb cilin e quan Glokaliz\u00ebm. Si\u00e7 edhe vihet re brenda k\u00ebtij termi ka nj\u00eb shkrije t\u00eb konceptit global\/e dhe lokal\/e.<\/p>\n

Sipas pik\u00ebpamjes s\u00eb Glokalizmit ajo q\u00eb \u00ebsht\u00eb partikulare ose lokale shkon paralel me at\u00eb q\u00eb \u00ebsht\u00eb globale ose universale dhe t\u00eb dyja kan\u00eb nevoj\u00eb p\u00ebr nj\u00ebra \u2013 tjetr\u00ebn q\u00eb t\u00eb mund t\u00eb ekzistojn\u00eb. Nj\u00eb pik\u00eb tjet\u00ebr e cila duhet theksuar \u00ebsht\u00eb se partikularja nuk \u00ebsht\u00eb n\u00eb konflikt me globalen dhe nuk lind apo shfaqet si reagim ndaj dh\u00ebmb\u00ebve k\u00ebrc\u00ebnues t\u00eb globales. N\u00eb k\u00ebt\u00eb kuptim sipas Hannerz, globalja nuk \u00ebsht\u00eb ndryshe nga partikularja por \u00ebsht\u00eb thjesht\u00eb nj\u00eb p\u00ebrhapje e partikulares n\u00eb nj\u00eb sip\u00ebrfaqe t\u00eb gjer\u00eb t\u00eb bot\u00ebs sociale.<\/p>\n

Madje qenia e saj globale nuk \u00ebsht\u00eb absolute dhe universale n\u00eb kuptimin e pranueshm\u00ebris\u00eb nga t\u00eb gjith\u00eb si e till\u00eb. Nd\u00ebrkoh\u00eb q\u00eb p\u00ebr nj\u00eb pjes\u00eb \u00ebsht\u00eb e till\u00eb p\u00ebr nj\u00eb pjes\u00eb tjet\u00ebr mund t\u00eb jet\u00eb partikulare. Pra kjo qenie \u00ebsht\u00eb relative dhe jo absolute. Robertson ne fakt e shikon globalen si p\u00ebrhapje t\u00eb formave ose kornizave t\u00eb partikulares, por q\u00eb brend\u00ebsia mbushet me lloje t\u00eb ndryshme t\u00eb saj. Pra n\u00eb rang global kemi vet\u00ebm p\u00ebrhapje t\u00eb formave dhe strukturave t\u00eb ndryshme element\u00ebsh kulturor\u00eb. N\u00eb k\u00ebt\u00eb kuad\u00ebr lindja e konceptit t\u00eb shtetit komb do ishte e p\u00ebrshtatshme p\u00ebr ta b\u00ebr\u00eb m\u00eb t\u00eb qart\u00eb mendimin e Robertson-it.<\/p>\n

Sipas pik\u00ebpamjes s\u00eb tij edhe pse shteti komb \u00ebsht\u00eb nj\u00eb koncept dhe realitet social q\u00eb lindi n\u00eb Franc\u00ebn e shekullit t\u00eb 19, brend\u00ebsia e tij nuk \u00ebsht\u00eb e nj\u00ebjt\u00eb n\u00eb \u00e7do vend t\u00eb bot\u00ebs. Pas lindjes s\u00eb shetit komb n\u00eb Franc\u00eb, forma e tij u p\u00ebrhap kudo n\u00eb bot\u00eb duke shkat\u00ebrruar perandorit\u00eb e koh\u00ebs, por si\u00e7 e theksuam komponent\u00ebt q\u00eb p\u00ebrb\u00ebjn\u00eb ose q\u00eb mbushin k\u00ebt\u00eb form\u00eb ndryshojn\u00eb kudo n\u00eb bot\u00eb n\u00eb baz\u00eb t\u00eb qenies partikulare t\u00eb kulturave tradicionale. P.sh. gjuha komb\u00ebtare e shtetit komb shqiptar \u00ebsht\u00eb gjuha shqipe, e atij gjerman \u00ebsht\u00eb gjuha gjermane. Nd\u00ebrkoh\u00eb q\u00eb shteti komb i Iranit drejtohet me teokraci dhe mbizot\u00ebron kultura islame, n\u00eb at\u00eb amerikan mbizot\u00ebron laicizmi, regjimi demokratik dhe kultura per\u00ebndimore. Pra si\u00e7 mund t\u00eb shihet edhe pse forma \u00ebsht\u00eb universale brend\u00ebsia \u00ebsht\u00eb e ndryshme.<\/p>\n

Shembuj t\u00eb k\u00ebsaj natyre mund ti shikojm\u00eb edhe n\u00eb nivel m\u00eb mikro. P.sh. shpesh n\u00eb raste festash fetare n\u00eb reklamat televizive b\u00ebhen ulje t\u00eb produkteve t\u00eb ndryshme ose k\u00ebto produkte nd\u00ebrthuren me element\u00eb t\u00eb k\u00ebsaj feste me q\u00ebllim nxitjen e sjelljes konsumatore. Nj\u00eb pyetje tjet\u00ebr q\u00eb Robertson shtron n\u00eb k\u00ebt\u00eb pik\u00eb \u00ebsht\u00eb ajo se cila nga k\u00ebto mbulon tjetr\u00ebn. Kemi partikularen brenda globales apo globalen brenda partikulares?<\/p>\n

N\u00eb fakt t\u00eb dyja jan\u00eb t\u00eb mundura. Nd\u00ebrkoh\u00eb q\u00eb n\u00eb shembullin e par\u00eb globalja mbulon partikularen, n\u00eb t\u00eb dyt\u00ebn \u00ebsht\u00eb partikularja ajo q\u00eb mbulon globalen. N\u00eb k\u00ebt\u00eb kuptim mund t\u00eb thuhet se kjo marr\u00ebdh\u00ebnie paralele e b\u00ebn t\u00eb pamundur imperializmin kulturor\u00eb dhe argumenton se globalizmi shfaros\u00ebs nuk \u00ebsht\u00eb gj\u00eb tjet\u00ebr p\u00ebrve\u00e7 se nj\u00eb mit. Duam t\u00eb theksojm\u00eb gjithashtu se qasje si imperializmi kulturor\u00eb dhe globalizmi nuk jan\u00eb gj\u00eb tjet\u00ebr p\u00ebrve\u00e7 se nj\u00eb rizgjim ose rilindje e teorive asimiluese q\u00eb mbizot\u00ebronin para viteve 1960.<\/p>\n

Dhe q\u00eb p\u00ebr k\u00ebt\u00eb arsye brenda tyre mbajn\u00eb edhe nj\u00eb potencial t\u00eb rrezikut p\u00ebr ndezje t\u00eb konfikteve nd\u00ebr etnike n\u00ebp\u00ebr bot\u00eb. Si\u00e7 Samuel Hunginton e thekson n\u00eb vepr\u00ebn e tij t\u00eb titulluar \u201cP\u00ebrplasja e Qytet\u00ebrimeve dhe Rib\u00ebrja e Rendit Bot\u00ebror\u201d:\u00a0Peshorja nd\u00ebrmjet qytet\u00ebrimeve po zhvendoset, per\u00ebndimit po i bie ndikimi i tij relativ; qytet\u00ebrimet aziatike jan\u00eb duke zgjeruar fuqin\u00eb e tyre ekonomike, ushtarake dhe politike; Islami po p\u00ebrjeton nj\u00eb shp\u00ebrthim demografik me pasoja destabilizuese p\u00ebr vendet myslimane dhe fqinj\u00ebt e tyre, kurse qytet\u00ebrimet joper\u00ebndimore po riafirmojn\u00eb vler\u00ebn e kultur\u00ebs s\u00eb vet.<\/em><\/p>\n

Madje vazhdon duke theksuar se mbijetesa e Per\u00ebndimit varet nga riafirmimi prej tyre se qytet\u00ebrimi per\u00ebndimor\u00eb \u00ebsht\u00eb unik por jo universal. K\u00ebtu q\u00ebndron dhe rreziku i teorive globaliste. Imponimi i universalizmave dhe vendosja n\u00eb qend\u00ebr t\u00eb bot\u00ebs s\u00eb kultur\u00ebs per\u00ebndimore si nj\u00eb realitet q\u00eb pritet t\u00eb \u201cpushtoj\u00eb\u201d bot\u00ebn n\u00eb t\u00ebr\u00ebsin\u00eb e saj mund t\u00eb hap rrug\u00ebn e lindjes s\u00eb konflikteve nd\u00ebr kulturore.<\/p>\n

N\u00eb k\u00ebt\u00eb drejtim shikohet nj\u00eb kthes\u00eb e politikave t\u00eb ndryshme t\u00eb shtet\u00ebve per\u00ebndimore t\u00eb cilat kan\u00eb filluar t\u00eb theksojn\u00eb gjithnj\u00eb e m\u00eb shum\u00eb bashk\u00ebjetes\u00ebn mes kulturave t\u00eb ndryshme n\u00eb nj\u00eb territor t\u00eb caktuar. Gjithashtu nd\u00ebrthurja e element\u00ebve t\u00eb ndrysh\u00ebm t\u00eb partikulares me globalen shihen edhe n\u00eb vepra t\u00eb ndryshme si seriale, filma, n\u00eb reklama t\u00eb ndryshme televizive, n\u00eb procesin q\u00eb nd\u00ebrton fenomenin e mod\u00ebs e deri n\u00eb mjete t\u00eb ndryshme teknologjike t\u00eb cilat strehojn\u00eb edhe element\u00eb t\u00eb kulturave lokale. T\u00eb gjitha k\u00ebto q\u00eb p\u00ebrmend\u00ebm jan\u00eb t\u00eb dh\u00ebna empirike t\u00eb cilat na shfaqin nj\u00eb realitet t\u00eb ndrysh\u00ebm nga realiteti i supozuar i globalizmit. Po ashtu jan\u00eb shenja t\u00eb cilat na tregojn\u00eb se partikularja vazhdon t\u00eb jetoj\u00eb e sh\u00ebndetshme dhe mund t\u00eb bashk\u00ebjetoj\u00eb me \u00e7do form\u00eb globale apo element tjet\u00ebr lokal p\u00ebrreth saj.<\/p>\n

Si p\u00ebrfundim duam t\u00eb theksojm\u00eb gjithashtu se ne jemi t\u00eb mendimit se teoria e glokalizmit q\u00eb propozon Roland Robertson \u00ebsht\u00eb nj\u00eb teori e cila p\u00ebrtej kritikave dhe mang\u00ebsive q\u00eb mund t\u00eb ket\u00eb n\u00eb aspektin e gjer\u00ebsis\u00eb s\u00eb p\u00ebrcaktimit t\u00eb gjith\u00eb shkaqeve t\u00eb dimensioneve t\u00eb jet\u00ebs sociale, n\u00eb krahasim me globalizmin jep nj\u00eb shpjegim m\u00eb t\u00eb plot\u00eb dhe m\u00eb t\u00eb ekuilibruar t\u00eb realitet\u00ebve shoq\u00ebrore.<\/p>\n

Gjithashtu shpjegimi q\u00eb i b\u00ebn realitetit n\u00eb krahasim me teorin\u00eb globaliste duket t\u00eb jet\u00eb m\u00eb objektiv dhe pa nuanca utopike dhe subjektive. N\u00eb k\u00ebt\u00eb kontekst mund t\u00eb dilet n\u00eb p\u00ebrfundimin se nd\u00ebrkoh\u00eb q\u00eb globalizmi \u00ebsht\u00eb nj\u00eb fenomen q\u00eb d\u00ebshirohet dhe q\u00eb p\u00ebr shkak t\u00eb k\u00ebsaj d\u00ebshire mendohet t\u00eb jet\u00eb nj\u00eb pasoj\u00eb e pashmangshme, glokalizmi ka nj\u00eb fuqi m\u00eb t\u00eb madhe t\u00eb shpalosjes s\u00eb realitetit shoq\u00ebror\u00eb dhe si rrjedhoj\u00eb p\u00ebrkon m\u00eb shum\u00eb me t\u00eb.<\/p>\n<\/div>\n

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Par\u00eb nga Syri i Roland Robertson Si\u00e7 edhe dihet gjer\u00ebsisht sot jetojm\u00eb n\u00eb nj\u00eb periudh\u00eb e cila cil\u00ebsohet dhe njihet si periudha moderne (ose nga disa mendimtar\u00eb edhe si post – moderne). Ky koncept duke ju referuar karakteristikave unike brenda kuadrit aktual t\u00eb vet\u00ebvetes p\u00ebrdoret p\u00ebr t\u00eb b\u00ebr\u00eb nj\u00eb dallim mes k\u00ebsaj periudhe dhe asaj […]<\/p>","protected":false},"author":140,"featured_media":9766,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[1207,1696],"ppma_author":[168],"class_list":["post-4733","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-globalizmi","tag-imperializmi"],"authors":[{"term_id":168,"user_id":140,"is_guest":0,"slug":"ledjo-zeneli","display_name":"Ledjo Zeneli","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/download-4-7.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/download-4-7.jpg"},"user_url":"","last_name":"Zeneli","first_name":"Ledjo","description":"Ledjo \u00ebsht\u00eb nj\u00eb 22 vje\u00e7ar nga Tirana. Studion p\u00ebr sociologji n\u00eb universitetin Sel\u00e7uk, n\u00eb qytetin e Konjas n\u00eb Turqi. Aktualisht ndodhet n\u00eb vitin e 3-t\u00eb bachelor. Fusha q\u00eb p\u00eblqen m\u00eb shum\u00eb \u00ebsht\u00eb kultura dhe \u00e7do lloj \u00e7\u00ebshtje q\u00eb ka t\u00eb b\u00ebj me kultur\u00ebn si e t\u00ebr\u00eb. "}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4733","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\/140"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=4733"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4733\/revisions"}],"predecessor-version":[{"id":9767,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/4733\/revisions\/9767"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/9766"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=4733"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=4733"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=4733"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=4733"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}