Normat sociale kan\u00eb tendenc\u00eb p\u00ebr t\u00eb definuar nj\u00eb varg praktikash drejt krijimit t\u00eb institucionit t\u00eb familjes dhe t\u00eb martes\u00ebs. N\u00eb k\u00ebt\u00eb kontekst, sistemi normativ i shoq\u00ebris\u00eb p\u00ebrcakton edhe llojet e mundshme t\u00eb \u201cformave t\u00eb familjes dhe t\u00eb martes\u00ebs\u201d. Gjat\u00eb procesit t\u00eb ndryshimit t\u00eb sjelljeve n\u00eb drejtim t\u00eb k\u00ebtyre formave t\u00eb paracaktuara edhe \u00e7\u00ebshtja e q\u00ebndrimeve t\u00eb ndryshme\u00a0organizohet n\u00eb kuad\u00ebr t\u00eb korniz\u00ebs apo standardeve t\u00eb p\u00ebrgjithshme kulturore. Madje, k\u00ebto standarde sh\u00ebrbejn\u00eb edhe si udh\u00ebzues p\u00ebr t\u00eb p\u00ebrcaktuar se cilat jan\u00eb format \u201cideale\u201d t\u00eb martes\u00ebs apo t\u00eb familjes.\u00a0Kushdo q\u00eb do t\u00eb p\u00ebrpiqet t\u00eb ridefinoj\u00eb familjen dhe martes\u00ebn n\u00eb shoq\u00ebrit\u00eb tradicionale do t\u00eb aplikoj\u00eb forma t\u00eb ve\u00e7anta t\u00eb nd\u00ebshkimit dhe t\u00eb pengimit t\u00eb ndryshimit. Konstatimet e p\u00ebrgjith\u00ebsuara dhe t\u00eb paargumentuara mbi familjen dhe martes\u00ebn vazhdojn\u00eb t\u00eb jen\u00eb n\u00eb vullnetin personal t\u00eb autor\u00ebve t\u00eb teksteve shkollore. N\u00eb munges\u00eb t\u00eb nj\u00eb rishikimi profesional lidhur me p\u00ebrfshirjen e definicioneve t\u00eb reja mbi at\u00eb s\u00eb \u00e7far\u00eb \u00ebsht\u00eb familja apo martesa, autor\u00ebt e teksteve shkollore v\u00ebn\u00eb n\u00eb pah konstatimet e tyre personale dhe k\u00ebsisoj vijn\u00eb deri tek shp\u00ebrfaqja e gabimeve t\u00eb m\u00ebdha, t\u00eb cilat mund t\u00eb ken\u00eb pasoja n\u00eb personalitetin e f\u00ebmij\u00ebve. K\u00ebto tekste shkollore shkruhen duke mos i menduar pasojat psikologjike dhe sociale q\u00eb mund t\u2019i ken\u00eb konstatimet e autor\u00ebve.<\/p>\n
Familja e plot\u00eb apo e mang\u00ebt (sic!)<\/strong><\/p>\n P\u00ebrshkrimi i familjes dhe i funksioneve t\u00eb saj n\u00eb tekstin e edukat\u00ebs qytetare p\u00ebr klas\u00ebn e n\u00ebnt\u00eb, b\u00ebhet k\u00ebsisoj: \u201cP\u00ebr nga kompakt\u00ebsia e struktur\u00ebs dhe e funksioneve t\u00eb saj, b\u00ebhet fjal\u00eb p\u00ebr: Familjen e plot\u00eb dhe t\u00eb harmonishme (e p\u00ebrb\u00ebr\u00eb prej dy prind\u00ebrve, f\u00ebmij\u00ebve t\u00eb tyre dhe n\u00eb t\u00eb cil\u00ebn nuk manifeston probleme) dhe familjen e mang\u00ebt dhe t\u00eb \u00e7rregullt (pa prind\u00ebr, pa nj\u00ebrin prind\u00ebr, me f\u00ebmij\u00eb jasht\u00eb martese e me problem t\u00eb ndryshme)\u201d.<\/p>\n Imagjinojeni, nj\u00eb klas\u00eb kur m\u00ebsimdh\u00ebn\u00ebsi lexon apo shpjegon nj\u00eb shembull t\u00eb till\u00eb, \u00e7far\u00eb ndodh me nx\u00ebn\u00ebsit t\u00eb cil\u00ebt p\u00ebr shum\u00eb arsye mund t\u00eb jen\u00eb f\u00ebmij\u00eb t\u00eb prind\u00ebrve t\u00eb divorcuar, apo nga n\u00ebnat beqare (single mother). T\u00eb gjitha k\u00ebto forma, jan\u00eb n\u00eb p\u00ebrputhshm\u00ebri dhe t\u00eb njohura nga Kushtetuta e Republik\u00ebs s\u00eb Kosov\u00ebs e, si \u00ebsht\u00eb e mundur q\u00eb tekstet t\u00eb krijohen jasht\u00eb p\u00ebrcaktimit ton\u00eb juridik ndaj disa vlerave.<\/p>\n N\u00eb kuad\u00ebr t\u00eb p\u00ebrshkrimit t\u00eb familjes s\u00eb ashtuquajtur \u201ct\u00eb \u00e7rregullt\u201d, nuk potencohen fare \u201cn\u00eb familje\u201d apo ajo ndaj gruas e f\u00ebmij\u00ebve dhe problemet e shumta q\u00eb karakterizojn\u00eb familjen. Kjo betonon mitin \u201cfamilja e sh\u00ebndosh\u00eb\u201d, pavar\u00ebsisht q\u00eb ajo mbetet e mbyllur brenda vetes, pa b\u00ebr\u00eb p\u00ebrpjekje institucionale p\u00ebr ta emancipuar at\u00eb. K\u00ebsisoj, n\u00eb shoq\u00ebrin\u00eb kosovare ekziston nj\u00eb p\u00ebrpjekje q\u00eb gjat\u00eb gjith\u00eb koh\u00ebs, – p\u00ebrkund\u00ebr pranis\u00eb s\u00eb dhun\u00ebs n\u00eb familje, – ajo vazhdon t\u00eb cil\u00ebsohet \u201cfamilje e sh\u00ebndosh\u00eb\u201d. N\u00eb k\u00ebt\u00eb kontekst, teksti shkollor ofron q\u00ebndrimin i cili \u00ebsht\u00eb i ngjash\u00ebm dhe ai \u00ebsht\u00eb n\u00eb harmoni me shoq\u00ebrin\u00eb kosovare. Thjesht p\u00ebr shkakun se m\u00ebsimdh\u00ebn\u00ebsit, autor\u00ebt e sht\u00ebpit\u00eb botuese dhe s\u00eb fundi Ministria e Arsimit t\u00eb Shkenc\u00ebs dhe t\u00eb Teknologjis\u00eb si p\u00ebrgjegj\u00ebse kryesore, promovon k\u00ebto vlera. Si zakonisht, k\u00ebt\u00eb p\u00ebrkufizim anakronik e kan\u00eb zbuluar pik\u00ebrisht prind\u00ebrit, por jo m\u00ebsimdh\u00ebn\u00ebsit, ata t\u00eb cil\u00ebt \u00e7do dit\u00eb mund ta p\u00ebrs\u00ebrisin nj\u00eb p\u00ebrkufizim t\u00eb till\u00eb para nx\u00ebn\u00ebsve.<\/p>\n N\u00eb munges\u00eb t\u00eb k\u00ebsaj perspektive, prezantimi i familjes dhe i martes\u00ebs vazhdon t\u00eb jet\u00eb i kufizuar vet\u00ebm n\u00eb kuad\u00ebr t\u00eb konditave dhe paradigmave tradicionale. Ky model i familjes dhe i martes\u00ebs \u00ebsht\u00eb i prezantuar jo vet\u00ebm n\u00eb narracionin e k\u00ebtyre teksteve, por edhe n\u00eb ilustrimet e tyre. Prandaj sterotipet gjinore m\u00eb t\u00eb shprehura jan\u00eb n\u00eb kapitujt e caktuar t\u00eb teksteve shkollore, ku prezantohen funksionet e familjes. Figura e gruas kryesisht \u00ebsht\u00eb e prezantuar n\u00eb rolin brenda ambientit t\u00eb sht\u00ebpis\u00eb dhe n\u00eb rolin e amvis\u00ebs, nd\u00ebrsa burri \u00ebsht\u00eb ai i cili, prezantohet n\u00ebp\u00ebrmjet figur\u00ebs s\u00eb nj\u00eb autoriteti i cili vjen nga jasht\u00eb apo duke lexuar dhe dh\u00ebn\u00eb k\u00ebshilla f\u00ebmij\u00ebve t\u00eb tyre. K\u00ebsisoj, si rezultat i prezantimit t\u00eb till\u00eb, vazhdim\u00ebsi e roleve t\u00eb nj\u00ebjta gjinore, fatin social t\u00eb grave dhe burrave n\u00eb tekste shkollore trash\u00ebgojn\u00eb vajzat dhe djemt\u00eb, t\u00eb cil\u00ebt paraqiten af\u00ebr prind\u00ebrve t\u00eb tyre me privilegje apo pozita inferiore. Edhe n\u00ebp\u00ebrmjet figurave, pozicion dominant ka gjinia mashkullore.<\/p>\n Prandaj, s\u2019ka asnj\u00eb habi me rezultatet e hulumtimeve t\u00eb cilat e shp\u00ebrfaqin Kosov\u00ebn me barriera esenciale n\u00eb pranimin e vlerave elementare njer\u00ebzore.<\/p>\n Duke pasur nj\u00eb arsimim t\u00eb till\u00eb, t\u00eb cilit i mungon kjo perspektiv\u00eb, hulumtimet e realizuara deri m\u00eb tani vazhdojn\u00eb t\u00eb tregojn\u00eb trendin e nj\u00ebjt\u00eb t\u00eb q\u00ebndrimeve t\u00eb shoq\u00ebris\u00eb kosovare ndaj vlerave moderne. T\u00eb nj\u00ebjt\u00ebn gj\u00eb e nxjerr n\u00eb pah hulumtimi i fundit, i realizuar\u00a0nga Fondacioni gjerman \u201cFriedrich Ebert\u201d. Sipas tij, p\u00ebr shum\u00eb t\u00eb rinj kosovar \u201c\u00e7\u00ebshtjet e nderit\u201d jan\u00eb m\u00eb t\u00eb r\u00ebnd\u00ebsishme se \u201cvlerat e toleranc\u00ebs dhe bashk\u00ebpunimit\u201d. Piedestali i k\u00ebsaj \u00ebsht\u00eb se t\u00eb rinjt\u00eb kosovar\u00eb nuk jan\u00eb aspak tolerant\u00eb. Sipas k\u00ebsaj, ata nuk do ta ken\u00eb problem n\u00ebse fqinji i tyre t\u00eb ishte nga Shtetet e Bashkuara t\u00eb Amerik\u00ebs apo nga Evropa Per\u00ebndimore, por problem do t\u00eb jet\u00eb nj\u00eb fqinj rom apo \u00e7ift homoseksual.<\/p>\n Ky q\u00ebndrim nuk mund t\u00eb shihet ndaras nga niveli i arsimimit n\u00eb vend, cil\u00ebsis\u00eb s\u00eb brisht\u00eb, ku ende n\u00eb tekste shkollore\u00a0ofrohen vlera e p\u00ebrkufizime t\u00eb cilat p\u00ebrkojn\u00eb\u00a0me vlerat dhe q\u00ebndrimet q\u00eb shoq\u00ebria kosovare i ka.<\/p>\n Hulumtimi tjet\u00ebr i realizuar nga Qendra Kosovare p\u00ebr Studime Gjinore \u201cPrania e dhun\u00ebs n\u00eb marr\u00ebdh\u00ebniet adoleshente\u201d\u00a0jep t\u00eb dh\u00ebna shqet\u00ebsuese sa i p\u00ebrket q\u00ebndrimeve t\u00eb adoleshent\u00ebve lidhur me funksionin e familjes.\u00a0Shum\u00eb prej tyre (40 %) besojn\u00eb s\u00eb vet\u00ebm grat\u00eb jan\u00eb p\u00ebrgjegj\u00ebse p\u00ebr p\u00ebrkujdesjen e f\u00ebmij\u00ebve dhe p\u00ebr pun\u00ebt e sht\u00ebpis\u00eb. P\u00ebr m\u00eb tep\u00ebr, nj\u00eb q\u00ebndrim i r\u00ebnd\u00ebsish\u00ebm q\u00eb mbizot\u00ebron n\u00eb mesin e adoleshent\u00ebve t\u00eb k\u00ebtij studimi nga t\u00eb dyja grupet gjinore p\u00ebrkitazi me virgj\u00ebrin\u00eb e\u00a0 grave derisa ajo hyn dhe zhvillon nj\u00eb lidhje potenciale romantike. M\u00eb sakt\u00ebsisht, shumica e pjes\u00ebmarr\u00ebsve, 65 % syresh, besojn\u00eb se vajza duhet t\u00eb jet\u00eb e virgj\u00ebr n\u00eb koh\u00ebn kur ajo vendos t\u00eb hyj\u00eb n\u00eb nj\u00eb lidhje. P\u00ebr m\u00eb tep\u00ebr, duket se normat shoq\u00ebrore e kulturore p\u00ebr virgj\u00ebrin\u00eb e gruas ka pasur m\u00eb shum\u00eb ndikim te vajzat sesa te djemt\u00eb pjes\u00ebmarr\u00ebs n\u00eb k\u00ebt\u00eb studim; kjo shihet n\u00eb faktin se m\u00eb shum\u00eb vajza, 70 % prej tyre, sesa djemt\u00eb (59 %) besojn\u00eb n\u00eb v\u00ebrtet\u00ebsin\u00eb e mendimit se nj\u00eb vajz\u00eb duhet t\u00eb jet\u00eb e virgj\u00ebr kur hyn n\u00eb nj\u00eb lidhje romantike.<\/p>\n Pik\u00ebrisht, parametrat mat\u00ebs tregojn\u00eb dhe p\u00ebrcaktojn\u00eb tipologjin\u00eb dhe sistemin e vlerave t\u00eb nj\u00eb shoq\u00ebrie. Hulumtimet me qytetar\u00eb synojn\u00eb\u00a0t\u00eb shp\u00ebrfaqin sistemin e vlerave t\u00eb nj\u00eb shoq\u00ebrie. Kjo e jona ende vazhdon t\u00eb p\u00ebrp\u00eblitet n\u00eb vlerat konservative, duke kultivuar me nj\u00ebfar\u00eb insistimi jotoleranc\u00ebn ndaj disa vlerave, t\u00eb cilat sot vendet e zhvilluara i trajtojn\u00eb si t\u00eb drejta elementare njer\u00ebzore.<\/p>\n Tradicionalisht, jo se kemi b\u00ebr\u00eb ndonj\u00eb p\u00ebrpjekje serioze p\u00ebr ta ndryshuar qasjen e shoq\u00ebris\u00eb kosovare ndaj humanes. N\u00ebse asgj\u00eb nuk kemi b\u00ebr\u00eb, s\u00eb paku duhet heqim dor\u00eb nga habia dhe t\u00eb reflektojm\u00eb p\u00ebr at\u00eb q\u00eb po ngjet me ne.<\/p>\n Ndryshimi si refuzim<\/strong><\/p>\n Nj\u00eb hulumtim i zhvilluar n\u00eb vitin 2000 me titull \u201cKonflikti dhe ndryshimet n\u00eb Kosov\u00eb: Pasojat n\u00eb Institucionet dhe Shoq\u00ebrin\u00eb\u201d, i realizuar nga autor\u00eb t\u00eb huaj, thot\u00eb se procesi i modernizimit n\u00eb Kosov\u00eb ka nisur gjat\u00eb viteve 1970-1980, kur filloi industrializimi, urbanizimi dhe arsimi formal. Ky proces i solli fund jet\u00ebs tipike tradicionale dhe familjeve t\u00eb m\u00ebdha patriarkale n\u00eb Kosov\u00eb. Mir\u00ebpo, sipas hulumtimit:\u00a0\u201cP\u00ebrjashtimi nga strukturat shtet\u00ebrore, konflikti dhe humbja e banesave n\u00eb vitin 1990 kishte kthyer trendin n\u00eb mesin e shqiptar\u00ebve t\u00eb Kosov\u00ebs n\u00eb nivelin e vitin 1970-1980, n\u00eb drejtim t\u00eb formimit t\u00eb familjeve t\u00eb ngushta dhe integrimin e tyre n\u00eb strukturat shoq\u00ebrore. Por, nj\u00eb situat\u00eb e till\u00eb politike dhe sociale ndikoi n\u00eb krijimin e rrethanave specifike n\u00eb zhvillimin e familjes\u201d. Prandaj, \u201cMe eskalimin e konfliktit, dhe asaj q\u00eb disa e konsiderojn\u00eb si kthim gradual i traditave patriarkale lokale t\u00eb p\u00ebrfshira n\u00ebn termin\u00a0kanun\u00a0dhe\u00a0k\u00ebsisoj edhe situata e grave \u00ebsht\u00eb keq\u00ebsuar\u201d.<\/p>\n Rrethanat shoq\u00ebrore, – sidomos ajo politike dhe ekonomike, – i kan\u00eb v\u00ebn\u00eb n\u00eb l\u00ebvizje t\u00eb gjitha strukturat mikro dhe makrosociale me natyr\u00eb tradicionale, t\u00eb cilat kan\u00eb qen\u00eb t\u00eb bazuara n\u00eb standardet e jet\u00ebs kolektiviste, qoft\u00eb\u00a0 institucione t\u00eb tilla t\u00eb jet\u00ebs intime dhe sociale si\u00e7 jan\u00eb familja. P\u00ebr shkak t\u00eb zhvillimit historik t\u00eb martes\u00ebs dhe t\u00eb familjes n\u00eb Kosov\u00eb, pabarazit\u00eb e theksuara gjinore, vlerave tradicionale, papun\u00ebsis\u00eb si dhe lindshm\u00ebris\u00eb s\u00eb trupit t\u00eb gruas me produktivitetin, intimiteti vazhdon t\u00eb jet\u00eb i kontrolluar nga shum\u00eb faktor\u00eb sociokulturor.<\/p>\n Mir\u00ebpo, sipas hulumtimit del q\u00eb shoq\u00ebria shqiptare tradicionalisht sht\u00ebpin\u00eb e ka pasur nj\u00eb \u201cterren t\u00eb sigurt\u201d t\u00eb funksionimit t\u00eb jet\u00ebs materiale dhe morale, kusht p\u00ebr t\u00eb garantuar sigurin\u00eb sociale t\u00eb individit p\u00ebrmes jet\u00ebs n\u00eb struktur\u00ebn e konsoliduar t\u00eb familjes dhe brenda ambientit t\u00eb mbyllur t\u00eb sht\u00ebpis\u00eb.<\/p>\n Pavar\u00ebsisht nga k\u00ebto rrethana \u201csht\u00ebpia\u201d ka b\u00ebr\u00eb p\u00ebrpjekje p\u00ebr t\u2019u transformuar si struktur\u00eb dhe ka p\u00ebsuar nj\u00eb \u201ckrisje tipologjike\u201d edhe pse kjo e p\u00ebrcjell tani me disa kriza tjera t\u00eb manifestuara. Padyshim, prezantimi i ndryshimit t\u00eb rolit t\u00eb familjes n\u00eb tekste shkollore dhe zgjerimi i funksioneve sociale t\u00eb sht\u00ebpis\u00eb dhe portretizimi i an\u00ebtar\u00ebve t\u00eb familjeve jasht\u00eb standardeve tradicionale mund t\u00eb sjellin nj\u00eb varg ndryshimesh me r\u00ebnd\u00ebsi m\u00eb mentalitetin e shoq\u00ebris\u00eb kosovare.<\/p>\n Hulumtimi\u00a0 \u201cKonflikti dhe ndryshimet n\u00eb Kosov\u00eb: Pasojat n\u00eb Institucionet dhe Shoq\u00ebrin\u00eb\u201d poashtu ka theksuar se k\u00ebto ndryshime mund t\u00eb shnd\u00ebrrojn\u00eb n\u00eb imperativ ridimensionimin e rolit t\u00eb familjes n\u00eb raport me individ\u00ebt, q\u00eb p\u00ebrb\u00ebjn\u00eb lidhjen n\u00eb \u00e7ift dhe q\u00ebndrimet e tyre ndaj dashuris\u00eb, gj\u00eb q\u00eb ndihmon \u201cndryshimin e struktur\u00ebs sociale t\u00eb sht\u00ebpis\u00eb nga nj\u00ebra an\u00eb, por dhe me imperativ\u00ebt dhe interferimet e tyre me natyr\u00eb m\u00eb t\u00eb zgjeruar sociale, nga ana tjet\u00ebr\u201d. Gjithsesi, ndryshimi gradual i familjes dhe i martes\u00ebs shqiptare ka ndikuar edhe n\u00eb ndryshimin e relacionit nd\u00ebrmjet \u00e7ifteve. K\u00ebsisoj, bot\u00ebkuptimi tradicional mbi rolet sociale nd\u00ebrmjet burrit dhe gruas n\u00eb shoq\u00ebri, ka penguar zhvillimin e formave alternative t\u00eb t\u00eb jetuarit. Prandaj, Anthony Giddens n\u00eb librin e tij \u201cThe Transformation of Intimacy\u201d, argumenton se intimiteti n\u00eb form\u00ebn moderne n\u00ebnkupton nj\u00eb demokratizim rr\u00ebnj\u00ebsor edhe n\u00eb domenin nd\u00ebrpersonal, i cili: \u201cmund t\u00eb jet\u00eb nj\u00eb ndikim subversiv mbi institucionet moderne si nj\u00eb e t\u00ebr\u00eb\u201d.<\/p>\n E megjithat\u00eb, krahas dinamizimit t\u00eb till\u00eb t\u00eb prezantimit t\u00eb struktur\u00ebs s\u00eb familjes n\u00eb k\u00ebto tekste shkollore dhe mosp\u00ebrfshirjes s\u00eb ndryshimit n\u00eb tipologjin\u00eb e \u201cjet\u00ebs sht\u00ebpiake\u201d, ne s\u2019duhet t\u00eb \u00e7uditemi me rezultatet e hulumtimeve q\u00eb prezantojn\u00eb shoq\u00ebrin\u00eb kosovare si t\u00eb till\u00eb.<\/p>","protected":false},"excerpt":{"rendered":" Normat sociale kan\u00eb tendenc\u00eb p\u00ebr t\u00eb definuar nj\u00eb varg praktikash drejt krijimit t\u00eb institucionit t\u00eb familjes dhe t\u00eb martes\u00ebs. N\u00eb k\u00ebt\u00eb kontekst, sistemi normativ i shoq\u00ebris\u00eb p\u00ebrcakton edhe llojet e mundshme t\u00eb \u201cformave t\u00eb familjes dhe t\u00eb martes\u00ebs\u201d. Gjat\u00eb procesit t\u00eb ndryshimit t\u00eb sjelljeve n\u00eb drejtim t\u00eb k\u00ebtyre formave t\u00eb paracaktuara edhe \u00e7\u00ebshtja e q\u00ebndrimeve […]<\/p>","protected":false},"author":418,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[1713,11],"ppma_author":[816],"class_list":["post-460","post","type-post","status-publish","format-standard","hentry","category-analize","tag-familja","tag-kosova"],"authors":[{"term_id":816,"user_id":418,"is_guest":0,"slug":"sibel-halimi","display_name":"Sibel Halimi","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/12\/Sibel-Halimi-e1701785550870.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/12\/Sibel-Halimi-e1701785550870.jpg"},"user_url":"","last_name":"Halimi","first_name":"Sibel","description":"Sibel Halimi ka mbaruar studimet MA n\u00eb departamentin e Sociologjis\u00eb n\u00eb Universitetin e Prishtin\u00ebs. Aktualisht \u00ebsht\u00eb e angazhuar si ligj\u00ebruese n\u00eb l\u00ebnd\u00ebn \u201cStudime gjinore\u201d, n\u00eb Departamentin e Filozofis\u00eb si dhe asistent profesore p\u00ebr grup l\u00ebnd\u00ebsh n\u00eb departamentin e sociologjis\u00eb n\u00eb Fakultetin Filozofik."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/460","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\/418"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=460"}],"version-history":[{"count":1,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/460\/revisions"}],"predecessor-version":[{"id":464,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/460\/revisions\/464"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=460"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=460"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=460"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=460"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}