{"id":4117,"date":"2017-10-07T11:51:13","date_gmt":"2017-10-07T09:51:13","guid":{"rendered":"https:\/\/sbunker.org\/?p=4117"},"modified":"2024-12-20T11:59:37","modified_gmt":"2024-12-20T09:59:37","slug":"bohemet-e-harruar-te-islamit","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/kritike\/bohemet-e-harruar-te-islamit\/","title":{"rendered":"Bohem\u00ebt e harruar t\u00eb Islamit"},"content":{"rendered":"
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Me poezin\u00eb e tij subversive, mospranimin e politik\u00ebs dhe ritualet ekstatike, Islami Sufi vazhdon t\u00eb befasoj\u00eb dhe t\u00eb lul\u00ebzoj\u00eb<\/p>\n<\/div>\n

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Isha i shtrir\u00eb mbi pluhur, me shikim drejt diellit afrikan, kur m\u2019u v\u00ebrsul\u00ebn shpatat e tyre. Turma qe prej rreth nj\u00ebqind shpirtash, q\u00eb t\u00eb gjith\u00eb mysliman\u00eb q\u00eb b\u00ebrtisnin n\u00eb nj\u00eb turbullir\u00eb zanore. S\u00eb pari filluan t\u00eb m\u2019i presin duart. Pastaj, me t\u00eb m\u00eb shqyer k\u00ebmish\u00ebn, m\u00eb shpuan drejt e n\u00eb gjoks. Syt\u00eb m\u2019u kishin mbyllur prej dhimbjes at\u00ebher\u00eb kur ndjeva thik\u00ebn q\u00eb dep\u00ebrtonte fort n\u00ebp\u00ebr fyt. Mendova se do vdisja aty, n\u00eb at\u00eb lagje t\u00eb varf\u00ebr t\u00eb Durbanit, e p\u00ebrkund\u00ebr paralajm\u00ebrimeve t\u00eb afrikanojugor\u00ebve t\u00eb klas\u00ebs s\u00eb mesme, un\u00eb kisha vendosur q\u00eb at\u00eb mbr\u00ebmje t\u00eb nisesha p\u00ebr t\u00eb eksploruar.<\/p>\n

Vet\u00ebm disa minuta m\u00eb her\u00ebt, kisha marr\u00eb kthes\u00ebn drejt nj\u00eb turme mysliman\u00ebsh afrikan\u00eb e indian\u00eb. E m\u00eb pas kisha r\u00ebn\u00eb p\u00ebrtok\u00eb, i \u00e7ar\u00eb nga shpatat. Kur mbaruan me fytin, nj\u00eb mori duarsh m\u00eb ngrit\u00ebn prap\u00eb lart. I zhytur n\u00eb gjak, hapa syt\u00eb dhe pash\u00eb se qe vet\u00ebm djers\u00eb. As q\u00eb isha duke rrjedh\u00eb gjak, edhe pse p\u00ebr shum\u00eb muaj n\u00eb vazhdim, vijat e skuqura prej goditjeve t\u00eb shpatave m\u00eb lan\u00eb vraja n\u00eb l\u00ebkur\u00eb. T\u00eb gjith\u00eb po britnin, n\u00eb ekstaz\u00eb. Ishte nj\u00eb mrekulli, nj\u00eb shfaqje e besimit dhe fuqis\u00eb n\u00eb t\u00eb cilin afrikan\u00ebt me shpatat e tyre ishin shum\u00eb mir\u00eb t\u00eb ushtruar. Ata qen\u00eb Rifa\u2019is, nj\u00eb v\u00ebllaz\u00ebri e Sufive t\u00eb klas\u00ebs s\u00eb ul\u00ebt.<\/p>\n

Tash kan\u00eb mbetur pak prej k\u00ebtyre Rifa\u2019is\u00ebve, por para nj\u00eb shekulli ata ishin mjaftuesh\u00ebm t\u00eb num\u00ebrt p\u00ebr t\u2019i shtyr\u00eb udh\u00ebtar\u00ebt q\u00eb t\u2019i v\u00ebnin nj\u00eb em\u00ebr t\u00eb ve\u00e7ant\u00eb. Ata quheshin \u2018dervish\u00ebt ul\u00ebrit\u00ebs\u2019, si nj\u00eb duplikat\u00eb m\u00eb e vrazhd\u00eb e elegant\u00ebve e baletik\u00ebve \u2018dervish\u00eb rrotullues\u2019. Ai emri i fundit mbijetoi si nj\u00eb figur\u00eb e t\u00eb shprehurit at\u00ebher\u00eb kur \u2018dervish\u00ebt ul\u00ebrit\u00ebs\u2019 u harruan. Por ky em\u00ebr posht\u00ebrues fsheh nj\u00eb histori t\u00eb ngat\u00ebrresave mes evropian\u00ebve dhe mysliman\u00ebve q\u00eb rip\u00ebrkufizoi islamin q\u00eb tash e quajm\u00eb \u2018Sufiz\u00ebm\u2019. S\u00eb bashku, shkollar\u00ebt europian\u00eb dhe reformist\u00ebt myliman\u00eb vendos\u00ebn q\u00eb traditat popullore dhe festive t\u00eb d\u00ebrvish\u00ebve t\u00eb till\u00eb nuk ishin Islam i v\u00ebrtet\u00eb, e madje as Sufiz\u00ebm i v\u00ebrtet\u00eb.<\/p>\n

N\u00eb Historin\u00eb e Persis\u00eb (1815), shkruante diplomati i Kompanis\u00eb India Lindore, John Malcolm, se Islami i sufive \u201c\u00ebsht\u00eb \u00ebnd\u00ebrr e shumic\u00ebs s\u00eb t\u00eb paditurve dhe shumic\u00ebs s\u00eb t\u00eb diturve\u2019. Dy shekuj m\u00eb von\u00eb, epigrami i Malcolmit \u00ebsht\u00eb nj\u00eb vend i mir\u00eb p\u00ebr t\u00eb menduar p\u00ebr Islamin mistik t\u00eb njohur si Sufiz\u00ebm. N\u00eb nj\u00eb nivel, ai gjith\u00ebp\u00ebrfshin shum\u00eb prej praktikave t\u00eb religjiozitetit mysliman: ai \u00ebsht\u00eb nj\u00eb Islam i shenjt\u00ebve, mrekullive, pelegrinazhit, dhe paraqitjeve popullore t\u00eb nj\u00eb karizm\u00eb t\u00eb till\u00eb q\u00eb e kisha hasur n\u00eb Durban. N\u00eb nj\u00eb nivel tjet\u00ebr, ai p\u00ebrb\u00ebhet nga traktate marramend\u00ebsisht t\u00eb nd\u00ebrlikuara n\u00eb arabishten filozofike. Ky Sufiz\u00ebm filozofik fokusohet n\u00eb doktrina t\u00eb tilla si \u2018tejkalimin\u2019 e vet\u00ebs s\u00eb ul\u00ebt, dometh\u00ebnien e letrave t\u00eb mistershme e sekrete te Kuranit, si dhe \u2018drit\u00ebn e Muhametit\u2019 q\u00eb manifestohet n\u00eb agimin e krijimit prej vet drit\u00ebs primordiale s\u00eb Zotit.<\/p>\n

N\u00eb t\u00eb njejt\u00ebn koh\u00eb, Sufizmi p\u00ebrmban nj\u00eb tradit\u00eb jasht\u00ebzakonisht t\u00eb pasur t\u00eb poezis\u00eb s\u00eb shkruar n\u00eb arabisht, persisht, urdu e shum\u00eb gjuh\u00eb t\u00eb tjera. Per\u00ebndimi di shum\u00eb pak rreth k\u00ebsaj let\u00ebrsie. Kjo mosdije \u00ebsht\u00eb nj\u00eb humbje, si p\u00ebr mysliman\u00ebt ashtu edhe p\u00ebr jomysliman\u00ebt, sepse nj\u00eb poezi e till\u00eb \u2013 si dhe shakat\u00eb e kund\u00ebrshtimi i besimeve ekzistuese \u2013 formon nj\u00eb d\u00ebshmi letrare historike p\u00ebr nj\u00eb humanitet t\u00eb p\u00ebrbashk\u00ebt.<\/p>\n

Poezia sufiste g\u00eblon n\u00eb humor, dije e paturp\u00ebsi. Poemat narrative t\u00eb Rumit, Sufin\u00eb e shekullit t\u00eb 13-t\u00eb, p\u00ebrmbajn\u00eb aq shum\u00eb aluzione seksuale e imazhe \u00e7ilt\u00ebrsisht t\u00eb pacipa sa q\u00eb Reynold Alleyne Nicholson, zot\u00ebriu nga Cambridge i cili i p\u00ebrktheu ata n\u00eb fillim t\u00eb shekullit t\u00eb 20-t\u00eb, i recitoi i skuqur ato pjes\u00eb n\u00eb latinisht. Materterae si testiculi essent, ea avunculus esset \u00ebsht\u00eb, n\u00eb t\u00eb folur\u00ebn m\u00eb t\u00eb pap\u00ebrpunuar t\u00eb Rumit: \u201cPo t\u00eb kishte tezja bole, do t\u00eb ishte daj\u00eb\u2019. Nj\u00eb tjet\u00ebr prej tregimeve m\u00eb t\u00eb famshme t\u00eb Rumit p\u00ebrmend seksin me nj\u00eb gomar t\u00eb majm\u00eb. Keto pjes\u00eb jan\u00eb hequr nga antologjit\u00eb e poezis\u00eb s\u00eb Rumit sa q\u00eb u desh entuziazmi i Madon\u00ebs q\u00eb t\u2019i shtynte drejt list\u00ebs s\u00eb bestseller\u00ebve para disa vjet\u00ebsh.<\/p>\n

Shakat\u00eb e pista nuk p\u00ebrshtaten me p\u00ebshtypjet e tashme popullore p\u00ebr Islamin. Kjo \u00ebsht\u00eb nj\u00eb d\u00ebbim i rreziksh\u00ebm. T\u00eb l\u00ebsh jasht\u00eb historin\u00eb e pasur t\u00eb k\u00ebsaj avangarde inkurajon keqkuptimin se konzervativ\u00ebt e sot\u00ebm kan\u00eb ndonj\u00eb hise m\u00eb t\u00eb madhe t\u00eb autenticitetit kulturor e fetar kundrejt liberal\u00ebve mysliman\u00eb t\u00eb sot\u00ebm.<\/p>\n

M\u00eb t\u00eb njohura se sa k\u00ebto tregime t\u00eb pacipa, n\u00eb t\u00eb kaluar\u00ebn dhe t\u00eb tashmen, ishin traditat lirike t\u00eb poezis\u00eb sufi, ku poeti si vagabond flet gjuh\u00ebn e rrept\u00eb t\u00eb demi-monde, duke u shtirur si nj\u00eb pijanec i pastreh\u00eb. Me fjal\u00ebt e poetit mesjetar Jamali Dihlavi, myslimani \u00ebsht\u00eb k\u00ebrkuesi q\u00eb sillet n\u00ebp\u00ebr bot\u00eb n\u00eb k\u00ebrkim t\u00eb s\u00eb dashur\u00ebs t\u00eb cil\u00ebn ai dikur e kishte par\u00eb shum\u00eb shkurtimisht.<\/p>\n

D\u00ebgjoji, biri im, tregimet e nj\u00eb ndjek\u00ebsi tavernash,<\/em><\/p>\n

Q\u00eb t\u00eb mund t\u2019i futesh edhe vet\u00eb asaj rruge.<\/em><\/p>\n

Kushdo q\u00eb b\u00ebhet bandit n\u00eb rrug\u00ebn e Zotit<\/em><\/p>\n

Do t\u2019i kthehet tavern\u00ebs me t\u00eb zbardhur dita.<\/em><\/p>\n

Dihlavi ishte nj\u00eb figure e ngjashme me Arthur Rimbaud, poetin francez t\u00eb shekulli t\u00eb 19-t\u00eb i cili, si Dihlavia, zhytet n\u00eb thell\u00ebsit\u00eb e vet-mohimit p\u00ebr t\u00eb gjetur m\u00ebnyra m\u00eb t\u00eb thjeshta e m\u00eb fizike p\u00ebr t\u00eb hequr qafe vetveten. Ashtu si shum\u00eb Sufi, Rimbaud e p\u00ebrjet\u00ebsoi humanitetin e tij t\u00eb torturuar n\u00eb vargje, para se t\u00eb largohej drejt per\u00ebndimit t\u00eb diellit dhe t\u00eb zhdukej n\u00eb Afrik\u00eb.<\/p>\n

Ai i ngjan poet\u00ebve Sufi edhe n\u00eb m\u00ebnyra t\u00eb tjera: lexuesit e mahnitur b\u00ebjn\u00eb pelegrinazhe private n\u00eb varrin e Rimbaud, n\u00eb sht\u00ebpin\u00eb e tij n\u00eb Sharlvil, n\u00eb Adenin provincial. Megjithat\u00eb, me madh\u00ebsin\u00eb e tyre, vizitat e tyre nuk mund t\u00eb krahasohen me adhurimin q\u00eb i b\u00ebhet varreve t\u00eb poet\u00ebve Sufi t\u00eb Azis\u00eb Jugore nga pelegrin\u00ebt e shumt\u00eb.<\/p>\n

\u00c7do vit, mij\u00ebra festivale rreth varreve t\u00eb t\u00eb shenjt\u00ebve sufi n\u00eb Indi, Pakistan e Bangladesh demonstrojn\u00eb vitalitetin e poezis\u00eb Sufiste. T\u00eb p\u00ebrhapura n\u00eb qytete e fshatra, tempujt n\u00eb t\u00eb cil\u00ebt jan\u00eb varrosur k\u00ebta shenjt\u00eb jan\u00eb ende qendrore p\u00ebr jet\u00ebt shpirt\u00ebrore t\u00eb miliona mysliman\u00ebve. Duart dhe ritualet i kan\u00eb t\u00eb hapura p\u00ebr njer\u00ebzit e t\u00eb gjitha prapavijave fetare; si rezultat, tempujt Sufi n\u00eb Indi ende luajn\u00eb nj\u00eb rol t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb jet\u00ebn fetare t\u00eb shum\u00eb Hinduve dhe Sikh\u00ebve. Vepra e Baba Faridit t\u00eb madh, nj\u00eb poet Sufi i shek. 13-t\u00eb nga Panxhabi, e ilustron poashtu k\u00ebt\u00eb histori t\u00eb gjat\u00eb t\u00eb bashk\u00ebjetes\u00ebs fetare, sa q\u00eb poemat e tij formojn\u00eb pjes\u00ebt m\u00eb t\u00eb vjetra t\u00eb Shkrimeve t\u00eb Shenjta Sikhe.<\/p>\n

Poemat e Faridit recitohen akoma n\u00eb tempujt Sikh\u00eb n\u00eb t\u00eb gjith\u00eb bot\u00ebn. N\u00eb nj\u00ebrin prej vargjeve nga Adi Granth (shkrimi i shenjt\u00eb ose \u2018Libri i Par\u00eb\u2019 i Sikhizmit), Faridi deklaron n\u00eb nj\u00eb panxhabi t\u00eb mo\u00e7\u00ebm e t\u00eb sht\u00ebpis\u00eb:<\/p>\n

Ap li-ay lar la-ay dar darves say.<\/em><\/p>\n

P\u00ebrkthimi: Ata q\u00eb jan\u00eb t\u00eb lidhur p\u00ebr litarin e s\u00eb V\u00ebrtet\u00ebs jan\u00eb endacak\u00eb t\u00eb v\u00ebrtet\u00eb n\u00eb pragun e der\u00ebs.<\/p>\n

K\u00ebrkuesi i s\u00eb V\u00ebrtet\u00ebs duhet t\u00eb b\u00ebhet nj\u00eb lypsar endacak. Fjala q\u00eb Faridi p\u00ebrdor \u00ebsht\u00eb darves, apo \u2018dervish\u2019 \u2013 fjalp\u00ebrfjal\u00eb, endacak q\u00eb shkon der\u00eb m\u00eb der\u00eb. Lexoni edhe nj\u00ebher\u00eb at\u00eb rresht aliterativ t\u00eb panxhabit: Ap li-ay lar la-ay dar darves say. E ka nj\u00eb rit\u00ebm t\u00eb thjesht\u00eb t\u00eb repeticionit, thirrja e lypsarit t\u00eb dashuris\u00eb qe endet nga nj\u00eb sht\u00ebpi n\u00eb tjetr\u00ebn.<\/p>\n

At\u00eb q\u00eb filozofi gjerman Max Weber e kishte p\u00ebrshkruar si \u00e7magjepsje me bot\u00ebn, zhvler\u00ebsimi q\u00eb moderniteti i b\u00ebn t\u00eb mbinatyrshmes e magjikes, nuk i ka b\u00ebr\u00eb mir\u00eb k\u00ebtyre lypsar\u00ebve, k\u00ebtyre rapsod\u00ebve mistik\u00eb, e posa\u00e7\u00ebrisht atyre mysliman\u00ebve t\u00eb shtres\u00ebs s\u00eb mesme. Sido q\u00eb t\u00eb jet\u00eb, vendet e tyre t\u00eb pelegrinazhit t\u00ebrheqin masa t\u00eb m\u00ebdha, sidomos mes popullatave t\u00eb t\u00eb varf\u00ebrve e t\u00eb t\u00eb paarsimuarve. Kjo \u00ebsht\u00eb arsyeja pse fundamentalist\u00ebt, qofshin Taliban\u00eb nga Pakistani, qeveri e Arabis\u00eb Saudite apo ISIS, kan\u00eb shkat\u00ebrruar aq shum\u00eb tempuj Sufi dhe vende t\u00eb pelegrinazhit. Poezia q\u00eb k\u00ebndohet n\u00eb ato vende e lart\u00ebson dhe p\u00ebrparon nj\u00eb Islam q\u00eb hedh posht\u00eb pushtetin politik, nj\u00eb Islam i pap\u00ebrputhsh\u00ebm me ambiciet e fundamentalizmit fetar. Ky Islam \u00ebsht\u00eb antitez\u00eb e Islamit politik, q\u00eb e sheh pushtetin politik si themel t\u00eb fes\u00eb. Edhe pse jo t\u00eb gjitha format e Islamit Sufi jan\u00eb jo-politike, Sufizmi i dervish\u00ebve hoqi dor\u00eb nga pushteti politik si penges\u00eb m\u00eb dometh\u00ebn\u00ebse n\u00eb rrug\u00ebn e gjat\u00eb drejt s\u00eb dashur\u00ebs s\u00eb tyre hyjnore. Kjo \u00ebsht\u00eb nj\u00eb frym\u00eb e Islamit q\u00eb \u00ebsht\u00eb ende mjaft e gjall\u00eb.<\/p>\n

Un\u00eb kam marr\u00eb pjes\u00eb n\u00eb festivalet e tempujve q\u00eb nga Maroku n\u00eb Pakistan ku qindra njer\u00ebz mblidhen p\u00ebr t\u00eb d\u00ebgjuar poezin\u00eb e k\u00ebnduar Sufi deri kur audienca t\u00eb shkrihet n\u00eb lot. K\u00ebto koncerte quhen layla n\u00eb arabisht dhe mahfil-i sama n\u00eb persisht. Ato jan\u00eb vazhdim i zakonit t\u00eb vjet\u00ebr Sufi q\u00eb p\u00ebrmes muzik\u00ebs t\u00eb arrihet bashkimi ekstatik me Zotin. Nj\u00eb storie tregon si nj\u00eb Sufi mesjetar Indian d\u00ebgjoi t\u00eb k\u00ebndohen n\u00eb nj\u00eb koncert n\u00eb Delhi k\u00ebto vargje:<\/p>\n

Har qawm-ra ast rahi dini va qiblagahi<\/em><\/p>\n

Man qibla rast kardam bar samt-I kaj kulahi<\/em><\/p>\n

–<\/em><\/p>\n

Secili popull e ka nj\u00eb rrug\u00eb, nj\u00eb fe e nj\u00eb vend p\u00ebr t\u2019u falur,<\/em><\/p>\n

Kurse un\u00eb, un\u00eb i lutem bukuris\u00eb me k\u00ebsul\u00eb t\u00eb pjerr\u00ebt.<\/em><\/p>\n

Ky \u00ebsht\u00eb nj\u00eb imazh ndjell\u00ebs, kaj kulahi, apo \u2018k\u00ebsula e pjerr\u00ebt\u2019: shum\u00eb leht\u00eb mund t\u00eb paramendohet si ndonj\u00eb reklam\u00eb e Chanelit. Kur i d\u00ebgjoi nj\u00eb Sufi i Delhit t\u00eb vjet\u00ebr k\u00ebta rreshta, ai ra n\u00eb nj\u00eb gjendje t\u00eb dalldis\u00eb p\u00ebr t\u00eb dashur\u00ebn e tij, pastaj u plandos dhe vdiq nga sulmi n\u00eb zem\u00ebr. N\u00eb koncertet Sufi n\u00eb Indi e Pakistan, un\u00eb kam par\u00eb shum\u00eb skena t\u00eb nj\u00eb ekstaze t\u00eb till\u00eb, ku d\u00ebgjuesit ngriteshin e vall\u00ebzonin nd\u00ebr lot, si t\u00eb \u00e7mendur.<\/p>\n

N\u00eb nj\u00eb poem\u00eb persiane shum\u00eb t\u00eb dashur p\u00ebr k\u00ebng\u00ebtar\u00ebt qawwali t\u00eb dit\u00ebve t\u00eb sotme, poeti i shekullit 14t\u00eb Amir Khusrow vendoste dashurin\u00eb p\u00ebrmbi dogm\u00ebn fetare:<\/p>\n

Kafir-i \u2018ishqam musalmani ma-ra dar kar nist<\/em><\/p>\n

Har rag-i man tar gashta hajat-i zunnar nist;<\/em><\/p>\n

Az sar-i balin-i man bar khiz ay nadan tabib<\/em><\/p>\n

Dardmand-i \u2018ishq-ra daru bajuz didar nist.<\/em><\/p>\n

–<\/em><\/p>\n

Un\u00eb jam i pafeu i dashuris\u00eb; besimi i myslima\u00ebnve mua s\u2019m\u00eb b\u00ebn pun\u00eb.<\/em><\/p>\n

Venat i kam t\u00eb tendosura si telat; rripi i shenjt\u00eb i Hinduve s\u2019m\u00eb duhet gj\u00eb.<\/em><\/p>\n

Largohu pra prej shtratit tim t\u00eb s\u00ebmur\u00eb, ti mjek budalla:<\/em><\/p>\n

P\u00ebr ata q\u00eb vuajn\u00eb nga dashuria, i vetmi ila\u00e7 \u00ebsht\u00eb me e pa t\u00eb dashurin.<\/em><\/p>\n

Popullariteti i vazhduesh\u00ebm i poezis\u00eb s\u00eb Khusrawit \u00ebsht\u00eb vet\u00ebm nj\u00eb shembull p\u00ebr vazhdim\u00ebsin\u00eb e traditave klasike t\u00eb Islamit Sufi n\u00eb festivalet dhe performancat e sotme. Profeti Muhamet kapi t\u00eb njet\u00ebn shkrirje t\u00eb s\u00eb ndjeshmes dhe mistikes kur thoshte: \u2018nga bota jote, t\u00eb dashura p\u00ebr mua jan\u00eb grat\u00eb dhe parfumi, e freskia e syve t\u00eb mi \u00ebsht\u00eb n\u00eb lutje.\u2019<\/p>\n

P\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb, shkollar\u00ebt europian\u00eb e kan\u00eb pasur t\u00eb v\u00ebshtir\u00eb t\u00eb shohin k\u00ebt\u00eb vazhdim\u00ebsi t\u00eb ndikimit sufist. Arthur Arberry, nj\u00eb profesor i arabisht\u00ebs me ndikim i shek. t\u00eb 20-t\u00eb n\u00eb Universitetin e Kejmbrixhit, n\u00eb vend t\u00eb k\u00ebsaj pa vet\u00ebm degjenerim. \u2018Ishte e pashmangshme, me t\u2019u lidhur legjendat e mrekullive me emrat e mistik\u00ebve t\u00eb m\u00ebdhenj,\u2019 shkruante Arberry n\u00eb Sufizmi [Sufism] (1950), q\u00eb masat na\u00efve t\u00eb duartrokasin mashtrimin m\u00eb shum\u00eb se sa devotshm\u00ebrin\u00eb e v\u00ebrtet\u00eb.\u2019 T\u00eb njohurit e vazhdim\u00ebsis\u00eb s\u00eb poezis\u00eb dhe filozofis\u00eb madh\u00ebshtore t\u00eb sufist\u00ebve t\u00eb vjet\u00ebr mund ta minonte autoritetin e kolonializmit europian. N\u00eb vend t\u00eb k\u00ebsaj, Arberry vuri theksin te dekadenca n\u00eb t\u00eb cil\u00ebn kishte r\u00ebn\u00eb si Islami n\u00eb p\u00ebrgjith\u00ebsi ashtu edhe Sufizmi n\u00eb ve\u00e7anti. \u2018Kulti i t\u00eb shenjt\u00ebve,\u2019 vazhdoi ai, \u2018promovonte injoranc\u00ebn e bestytnin\u00eb, dhe sharlatinizmin e turbulluar me spekulime kryelarta.\u2019<\/p>\n

\u2018Orientalist\u00ebt\u2019 imperialist\u00eb sikurse Arberry, gabonin kur v\u00ebnin vij\u00ebn mes mysliman\u00ebve t\u00eb m\u00ebdhenj q\u00eb kishin vdekur dhe t\u00eb gjall\u00ebve dekadent\u00eb, mes nj\u00eb kulture t\u00eb lart\u00eb Islame fragjile e t\u00eb r\u00ebn\u00eb, dhe bot\u00ebn e err\u00ebt t\u00eb Lumpenproletariatit mysliman\u00eb. Ndikimi i orientalist\u00ebve ishte aq i fort\u00eb sa q\u00eb ata e form\u00ebsuan m\u00ebnyr\u00ebn se si mysliman\u00ebt do ta shohin historin\u00eb e tyre. Mysliman\u00ebt e arsimuar u m\u00ebsuan q\u00eb t\u00eb p\u00ebr\u00e7mojn\u00eb Islamin \u2018dekadent\u2019 t\u00eb shtresave t\u00eb ul\u00ebta. Por n\u00eb lagjet e varf\u00ebra urbane p\u00ebrreth bot\u00ebs myslimane, poezia sufiste lexohet ende. Meq\u00eb ka pak gjasa q\u00eb ata t\u00eb flasin anglisht, dhe shum\u00eb pak gjasa q\u00eb t\u00eb intervistohen nga gazetar\u00eb t\u00eb huaj, per\u00ebndimor\u00ebt nuk \u00ebsht\u00eb se d\u00ebgjojn\u00eb shpesh p\u00ebr multitudat p\u00ebr t\u00eb cilat Islami \u00ebsht\u00eb poezi sufiste.<\/p>\n

Epoka e Perandoris\u00eb, dominimi kolonial i Europ\u00ebs Per\u00ebndimore ndaj nj\u00eb pjese t\u00eb madhe t\u00eb bot\u00ebs myslimane, luajti rol formativ n\u00eb q\u00ebndrimet e mysliman\u00ebve ashtu edhe t\u00eb jo-mysliman\u00ebve ndaj Islamit Sufi. Ashtu si orientalist\u00ebt nga Oksbrixh, islamist\u00ebt politik\u00eb p\u00ebr\u00e7mojn\u00eb praktikat fetare t\u00eb mysliman\u00ebve t\u00eb r\u00ebndomt\u00eb q\u00eb jetojn\u00eb n\u00eb Azi dhe Afrik\u00eb si dekadente dhe t\u00eb korruptuara. Perandoria \u00ebsht\u00eb poashtu prapa termeve me t\u00eb cil\u00ebt tash e adresojm\u00eb Islamin mistik. Fjal\u00ebt m\u00eb t\u00eb p\u00ebrdorura me t\u00eb cilat Sufit\u00eb njiheshin n\u00eb gjuh\u00ebt e tyre ishin faqir dhe darvish. Q\u00eb t\u00eb dyja n\u00ebnkuptojn\u00eb: lypsar.<\/p>\n

Sh\u00ebnimet e udh\u00ebtar\u00ebve evropian\u00eb p\u00ebr Indin\u00eb dhe Iranin gjat\u00eb Epok\u00ebs s\u00eb Perandoris\u00eb p\u00ebrshkruajn\u00eb fakir\u00ebt dhe dervish\u00ebt si endacak\u00eb t\u00eb f\u00eblliqur dhe t\u00eb varur nga opiumi; njer\u00ebz t\u00eb rrug\u00ebs. N\u00eb fund t\u00eb shek. 19-t\u00eb, reformuesit mysliman\u00eb e mor\u00ebn af\u00ebr zemr\u00ebs k\u00ebt\u00eb kritik\u00eb kolonialiste. Ata faj\u00ebsuan fakir\u00ebt dhe dervish\u00ebt – me fjal\u00eb t\u00eb tjera, Sufist\u00ebt \u2013 jo vet\u00ebm p\u00ebr dekadenc\u00ebn e supozuar t\u00eb Islamit, por gjithashtu p\u00ebr humbjen e pushtetit ekonomik e politik t\u00eb bot\u00ebs myslimane. Reputacioni i varf\u00ebr i cili iu mvesh sufist\u00ebvce nga orientalist\u00ebt, i kontribuoi margjinalizimit t\u00eb tyre n\u00eb pasqyrimin per\u00ebndimor t\u00eb Islamit. Ky margjinalizim e b\u00ebn shum\u00eb m\u00eb t\u00eb leht\u00eb p\u00ebr fundamentalist\u00ebt q\u00eb t\u00eb portretizojn\u00eb vetveten si z\u00ebdh\u00ebn\u00ebs t\u00eb Islamit autentik. Sido q\u00eb t\u00eb jet\u00eb, Islami pa Sufiz\u00ebm \u00ebsht\u00eb si filozofia fr\u00ebnge pa ekzistencializ\u00ebm, ose poezia franceze pa Rimbaud.<\/p>\n

Th\u00ebn\u00eb m\u00eb pragmatikishit, dervish\u00ebt ishin udh\u00ebheq\u00ebs antikolonial\u00eb potencialisht t\u00eb rreziksh\u00ebm. N\u00eb luft\u00ebn Mahdiste (1881-99), Muhammad Ahmad bin Abd Allah, nj\u00eb udh\u00ebheq sufi sudanez, udh\u00ebhoqi ushtrin\u00eb e tij t\u00eb dervish\u00ebve kund\u00ebr trupave t\u00eb Gjeneralit Gordon n\u00eb Sudan. N\u00eb vitet q\u00eb pasuan, \u2018dervish\u2019 n\u00eb Per\u00ebndim u b\u00eb simbol i fanatizmit dhe i dekadenc\u00ebs.<\/p>\n

S\u00eb fundmi n\u00eb Bodleian Library n\u00eb Oksford, e gjeta \u00a0\u201cMarshi p\u00ebr n\u00eb Kartum dhe r\u00ebnia e Ombdurmanit [The March to Khartoum and the Fall of Omdurman]\u201d, 1898, nj\u00eb fletushk\u00eb e shkurt\u00ebr e poemave t\u00eb ushtarit Henry Surtees q\u00eb i dedikohet \u2018Gjeneralit Gordon dhe Burrave q\u00eb ran\u00eb gjat\u00eb Fushat\u00ebs s\u00eb Sudanit\u2019. Poemat e ushtarit Surtees e b\u00ebjn\u00eb t\u00eb qart\u00eb potencialin politik t\u00eb gjuh\u00ebs shpirt\u00ebrore:<\/p>\n

Ne i harrojm\u00eb marshimet e mundimshme<\/em><\/p>\n

N\u00eb t\u00eb cilat u nis\u00ebm \u00e7do dit\u00eb.<\/em><\/p>\n

Desh\u00ebm ta b\u00ebjm\u00eb dervishin<\/em><\/p>\n

Q\u00eb p\u00ebr gabimet e kaluara t\u00eb paguaj\u00eb mir\u00eb.<\/em><\/p>\n

Ose:<\/em><\/p>\n

Djaloshi mblodhi kurajon,<\/em><\/p>\n

Dhe provoi edhe nj\u00ebher\u00eb;<\/em><\/p>\n

Dhe m\u00eb pak se p\u00ebr nj\u00eb minut\u00eb,<\/em><\/p>\n

E pa dervishin t\u00eb vdiste.<\/em><\/p>\n

T\u00eb spikatura n\u00eb fund t\u00eb fletushk\u00ebs s\u00eb Ushtarit Surtees jan\u00eb statistikat e vdekshm\u00ebris\u00eb, indikacione t\u00eb qarta p\u00ebr brutalitetin e perandoris\u00eb:<\/p>\n

Totali i t\u00eb vrar\u00ebve dhe t\u00eb plagosurve: ana Anglo-egjiptiane \u2013 50 t\u00eb vrar\u00eb, 342 t\u00eb plagosur.<\/p>\n

Ana e Dervish\u00ebve \u2013 Rreth 11000 t\u00eb vrar\u00eb, rreth 16000 t\u00eb plagosur.<\/p>\n

Nj\u00eb prej rezultateve m\u00eb t\u00eb \u00e7uditshme t\u00eb humbjes s\u00eb Mahdi ishin t\u00eb gjitha sendet personale t\u00eb dervish\u00ebve t\u00eb cilat ushtar\u00ebt britanik\u00eb i mor\u00ebn nga Sudani si trofe t\u00eb luft\u00ebs. N\u00eb faqet e fundit t\u00eb kujtimeve t\u00eb tij t\u00eb pabotuara, Gjenerali Sir Archibald Hunter b\u00ebri dy lista t\u00eb gjata t\u00eb trofeve t\u00eb cilat i kishte mbledhur. Sot, k\u00ebto pla\u00e7ka t\u00eb luft\u00ebs ofrojn\u00eb nj\u00eb arkiv\u00eb materiale unike t\u00eb kultur\u00ebs sufiste afrikane. V\u00ebshtir\u00eb se do t\u00eb gjeni artefakte t\u00eb tilla n\u00eb koleksionet e muzeve t\u00eb \u2018Artit Islamik\u2019 q\u00eb prej Parisit e n\u00eb Doha, duke qen\u00eb se k\u00ebto jan\u00eb t\u00eb financuara nga saudit\u00ebt dhe shtetet e tjera p\u00ebrreth: saudit\u00ebt nuk mendojn\u00eb se objekte t\u00eb tilla p\u00ebrfaq\u00ebsojn\u00eb \u2018Islamin e v\u00ebrtet\u00eb\u2019. T\u00eb shp\u00ebrndara deri m\u00eb sot n\u00ebp\u00ebr baraka regjimenti dhe sht\u00ebpi madh\u00ebshtore reth Britanis\u00eb, guna t\u00eb lyera me ngjyra t\u00eb ndezura dhe flamur\u00eb lufte t\u00eb sjell\u00eb nga Sudani japin nj\u00eb qasje t\u00eb jasht\u00ebzakonshme si n\u00eb artistll\u00ebkun ashtu edhe ndikimin e dervish\u00ebve antikolonial\u00eb. Nj\u00eb coh\u00eb kominoshe e till\u00eb \u00ebsht\u00eb n\u00eb ekspozim n\u00eb dhomat e \u00e7ajit t\u00eb turist\u00ebve n\u00eb qytetin Kostuold n\u00eb Banjat \u00c7eltenham. Ky \u00ebsht\u00eb nj\u00eb vend i p\u00ebrshtatsh\u00ebm, sikur t\u00eb ishte nj\u00eb i till\u00eb, p\u00ebr trofet\u00eb e nj\u00eb brigadieri t\u00eb mo\u00e7\u00ebm, por nj\u00eb vend d\u00ebshp\u00ebrimisht i margjinalizuar p\u00ebr nj\u00eb mantel dervishi.<\/p>\n

Me rrobat e tyre me mozaik\u00eb lara-lara, dervish\u00ebt m\u00eb pak luftarak\u00eb e m\u00eb tipik\u00eb \u2013 \u2018ata t\u00eb cil\u00ebt i kan\u00eb zemrat e thyera\u2019, si\u00e7 e quajn\u00eb shpesh veten \u2013 japin nj\u00eb pamje t\u00eb bukur. Duke udh\u00ebtuar p\u00ebrmes Indis\u00eb veriore n\u00eb shekullin e 19t\u00eb, misionari Peshkopi Reginald Heber ndeshi disa figura t\u00eb tilla. \u201cDy dervish\u00eb, figura t\u00eb \u00e7uditshme antike, n\u00eb veshje me mozaik\u00eb lara-lara, me kuleta t\u00eb m\u00ebdha\u2026 i mo\u00e7mi, nj\u00eb plak i nderuar\u2026 ngriti dor\u00ebn me shum\u00eb dinjitet dhe u lut p\u00ebr mua.\u2019 Me raste, gjat\u00eb udh\u00ebtimeve\u00a0 p\u00ebrmes Iranit, Pakistanit dhe Azis\u00eb qendrore, un\u00eb kam takuar lypsar\u00eb sufi q\u00eb ende vishen me kostume tradicionale.<\/p>\n

Para nj\u00ebqind vjet\u00ebsh, mund t\u00eb shiheshin shum\u00eb prej tyre. N\u00eb fillim t\u00eb shekullit t\u00eb 20-t\u00eb, nj\u00eb prej eksploruesve m\u00eb t\u00eb njohur anglez, e paepura Ella Sykes, i shihte ata rregullisht p\u00ebrderisa jetonte n\u00eb Kashgar n\u00eb at\u00eb q\u00eb tash \u00ebsht\u00eb Kin\u00eb Per\u00ebndimore. Sykes p\u00ebrshkruante se si njer\u00ebzit pritnin dervish\u00ebt t\u00eb vijn\u00eb duke k\u00ebnduar k\u00ebng\u00eb t\u00eb reja, q\u00eb i kishin m\u00ebsuar rrug\u00ebs. Ajo gjithashtu ka l\u00ebn\u00eb nj\u00eb prej p\u00ebrshkrimeve m\u00eb t\u00eb bukura t\u00eb dervish\u00ebve n\u00eb Iran: \u2018Ata jan\u00eb figura me pamje t\u00eb mrekullueshme,\u2019 shkruante ajo, \u2018n\u00eb rroba t\u00eb bardha jo aq t\u00eb pastra, me l\u00ebkura leopardi mbi shpatulla n\u00eb t\u00eb cilat shtrihen flok\u00ebt e tyre t\u00eb pakrehura n\u00ebn k\u00ebsulat e tyre prej shajaku, shpesh t\u00eb q\u00ebndisura me tekste. Ndonj\u00ebher\u00eb ata mbajn\u00eb sahana lypsar\u00ebsh, t\u00eb gdhendura bukur, dhe shkojn\u00eb vend m\u00eb vend duke parashikuar dor\u00ebn e fatit, duke shp\u00ebrndar\u00eb hajmali e ila\u00e7e dashurie.\u2019 Dervish\u00eb t\u00eb till\u00eb meritojn\u00eb nj\u00eb vend n\u00eb historin\u00eb e islamit.<\/p>\n

Por sado t\u00eb vlefshme t\u00eb jen\u00eb artefaktet e udh\u00ebp\u00ebrshkrimet e tilla, m\u00ebnyra m\u00eb vitale p\u00ebr t\u2019u ndeshur me Sufizmin \u00ebsht\u00eb poezia. Poeti m\u00eb i madh sufi \u00ebsht\u00eb indiani Mirza Ghalib, me gjas\u00eb poashtu nj\u00ebri prej poet\u00ebve m\u00eb t\u00eb m\u00ebdhenj Urdu. N\u00eb poezin\u00eb e tij, impulset m\u00eb t\u00eb thella humaniste dhe shpirt\u00ebrore gjejn\u00eb shprehjen m\u00eb mbres\u00ebl\u00ebn\u00ebse.\u00a0P\u00ebr shembull, duke shkruar p\u00ebr parajs\u00ebn, Ghalibi e p\u00ebrqesh, duke e dyshuar dhe duke shpresuar p\u00ebr t\u00eb. K\u00ebshtu:<\/p>\n

Duke e p\u00ebrqeshur,<\/em><\/p>\n

Pse t\u00eb ma ndiej p\u00ebr t\u00eb shkuar n\u00eb Parajs\u00eb,<\/em><\/p>\n

Po t\u00eb mos ishte p\u00ebr ver\u00ebn e kuqe dhe er\u00ebn e miskut?<\/em><\/p>\n

Duke dyshuar,<\/em><\/p>\n

Un\u00eb e di t\u00eb v\u00ebrtet\u00ebn, por le t\u00eb jet\u00eb si t\u00eb jet\u00eb,<\/em><\/p>\n

\u00cbndrra e parajs\u00ebs m\u00eb mbron prej ankthit.<\/em><\/p>\n

Duke shpresuar,<\/em><\/p>\n

Shum\u00eb bukur ajo q\u00eb thon\u00eb p\u00ebr parajs\u00ebn \u2013<\/em><\/p>\n

Krejt \u00e7ka m\u00eb intereson \u00ebsht\u00eb q\u00eb Zoti t\u2019m\u00eb l\u00eb t\u00eb brenda q\u00eb ta ndri\u00e7oj.<\/em><\/p>\n

Edhe pse provoi q\u00eb t\u00eb ngritej mbi poezin\u00eb e tij, Ghalibi nuk mundi q\u00eb t\u2019i shmangej bot\u00ebs s\u00eb politik\u00ebs dhe perandoris\u00eb. M\u00eb 1842, pensioni i tij i vog\u00ebl nuk i mjaftonte p\u00ebr t\u00eb mbijetuar. P\u00ebrkund\u00ebr fam\u00ebs s\u00eb tij, ai k\u00ebrkoi nj\u00eb vend pune n\u00eb Delhi College, i cili qe themeluar nga administrata britanike n\u00eb Indi. Mori ftes\u00eb p\u00ebr intervist\u00eb. Kur arriti n\u00eb kolegj, Ghalibi e priti intervistuesin q\u00eb t\u00eb dilte jasht\u00eb e ta p\u00ebrshendeste, si\u00e7 do t\u00eb b\u00ebnte secili zot\u00ebri Mughal. Por askush nuk doli. Zakoni e donte q\u00eb Ghalibi do t\u00eb p\u00ebrshendeste vet edhe lypsarin m\u00eb t\u00eb p\u00ebrulur q\u00eb do t\u2019i trokiste n\u00eb der\u00eb, k\u00ebshtu q\u00eb ai u prek r\u00ebnd\u00eb nga ky ofendim. Intervistuesi i tij, Sir James Thomason, m\u00eb von\u00eb do t\u00eb k\u00ebrkonte falje p\u00ebr k\u00ebt\u00eb keqkuptim kulturor, duke shpjeguar se, meq\u00eb ky kishte qen\u00eb nj\u00eb takim zyrtar e jo personal, zakoni britanik e donte q\u00eb Ghalibi t\u00eb shkonte te Thomasoni, si \u00e7do i intervistuar.<\/p>\n

P\u00ebrgjat\u00eb viteve t\u00eb fundit t\u00eb Ghalibit, pas kryengritjes indiane t\u00eb vitit 1857 kund\u00ebr Kompanis\u00eb East India, trupat britanike dhe sikhe rr\u00ebnuan kryeqytetin e vjet\u00ebr t\u00eb perandor\u00ebve Mughal. Si\u00e7 p\u00ebrkujton Ghalibi n\u00eb letrat e tij n\u00eb Urdu, kushtet e p\u00ebrditshme n\u00eb t\u00eb cilat jetonte u b\u00ebn\u00eb gati t\u00eb padurueshme. Por, megjithat\u00eb, ai nuk e kishte humbur sensin e humorit p\u00ebr t\u00eb cilin ishte i njohur. Duke cituar komentet e nj\u00eb shoku lidhur me nj\u00eb prej poemave t\u00eb tij, Ghalibi shkruante me vet\u00eb-p\u00ebrqeshje:<\/p>\n

I gjith\u00eb ky marifet Sufi, Ghalib! Dhe t\u00ebr\u00eb k\u00ebto interpretime q\u00eb iu b\u00ebn teorive t\u00eb tij!<\/p>\n

Do t\u00eb t\u00eb kishim marr\u00eb p\u00ebr shenjt\u00eb \u2013 po t\u00eb mos ishe kaq pijanec.<\/p>\n

Si shum\u00eb dervish\u00eb para tij, Ghalibi vdiq trok\u00eb m\u00eb 1869. Si me poemat e tij q\u00eb ende k\u00ebndohen n\u00eb varret e t\u00eb shenjt\u00ebve sufi q\u00eb nga Pakistani n\u00eb Egjipt, vargjet e tij flasin p\u00ebr nj\u00eb jet\u00eb t\u00eb dilemave t\u00eb zakonshme t\u00eb njohura p\u00ebr \u00e7dok\u00eb n\u00eb bot\u00eb. Nj\u00eb poezi e till\u00eb sh\u00ebmb\u00ebllen frym\u00ebn humoristike dhe elokuente t\u00eb Islamit q\u00eb ka ndjek\u00ebs t\u00eb devotsh\u00ebm q\u00eb nga Manila deri n\u00eb Marakesh. S\u2019kan\u00eb mbetur shum\u00eb prej atyre Rifa\u2019is\u00ebve t\u00eb trazuar t\u00eb cil\u00ebn b\u00ebn\u00eb nj\u00eb mrekulli me mua n\u00eb Durban. Por poezia e sufist\u00ebve vazhdon t\u00eb recitohet.<\/p>\n

________<\/p>\n

Nile Green \u00ebsht\u00eb profesor i historis\u00eb n\u00eb Universtetin e Kalifornis\u00eb n\u00eb Los Anxheles. Libri i tij i fundit \u00ebsht\u00eb Dashuria e t\u00eb Huajve: \u00c7far\u00eb m\u00ebsuan gjasht\u00eb student\u00eb mysliman\u00eb n\u00eb Londr\u00ebn e Jane Austenit [The Love of Strangers: What Six Muslim Students Learned in Jane Austen\u2019s London] (2016)<\/em><\/p>\n

Artikulli original<\/a><\/em><\/p>\n

P\u00ebrktheu: Bardhi Bakija<\/p>\n<\/div>\n

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\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

Me poezin\u00eb e tij subversive, mospranimin e politik\u00ebs dhe ritualet ekstatike, Islami Sufi vazhdon t\u00eb befasoj\u00eb dhe t\u00eb lul\u00ebzoj\u00eb Isha i shtrir\u00eb mbi pluhur, me shikim drejt diellit afrikan, kur m\u2019u v\u00ebrsul\u00ebn shpatat e tyre. Turma qe prej rreth nj\u00ebqind shpirtash, q\u00eb t\u00eb gjith\u00eb mysliman\u00eb q\u00eb b\u00ebrtisnin n\u00eb nj\u00eb turbullir\u00eb zanore. S\u00eb pari filluan t\u00eb […]<\/p>","protected":false},"author":560,"featured_media":11505,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[1102,1322,2171],"ppma_author":[2170],"class_list":["post-4117","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-islami","tag-kritike","tag-sufizmi"],"authors":[{"term_id":2170,"user_id":560,"is_guest":0,"slug":"nile-green","display_name":"Nile Green","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/12\/ngreen.jpeg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/12\/ngreen.jpeg"},"user_url":"","last_name":"Green","first_name":"Nile","description":"Nile Green \u00ebsht\u00eb profesor i historis\u00eb n\u00eb Universtetin e Kalifornis\u00eb n\u00eb Los Anxheles. Libri i tij i fundit \u00ebsht\u00eb Dashuria e t\u00eb Huajve: \u00c7far\u00eb m\u00ebsuan gjasht\u00eb student\u00eb mysliman\u00eb n\u00eb Londr\u00ebn e Jane Austenit [The Love of Strangers: What Six Muslim Students Learned in Jane Austen\u2019s London] (2016)"}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4117","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/users\/560"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=4117"}],"version-history":[{"count":5,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4117\/revisions"}],"predecessor-version":[{"id":11506,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4117\/revisions\/11506"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/11505"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=4117"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=4117"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=4117"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=4117"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}