{"id":7474,"date":"2019-03-05T15:07:46","date_gmt":"2019-03-05T13:07:46","guid":{"rendered":"https:\/\/sbunker.org\/?p=7474"},"modified":"2024-09-10T15:09:38","modified_gmt":"2024-09-10T13:09:38","slug":"per-nje-sociologji-te-te-drejtave-te-njeriut-nje-qasje-fondacionaliste","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/analize\/per-nje-sociologji-te-te-drejtave-te-njeriut-nje-qasje-fondacionaliste\/","title":{"rendered":"P\u00ebr nj\u00eb Sociologji t\u00eb t\u00eb drejtave t\u00eb njeriut – nj\u00eb qasje fondacionaliste"},"content":{"rendered":"

Cili \u00ebsht\u00eb problemi i t\u00eb drejtave t\u00eb njeriut p\u00ebr Sociologjin\u00eb dhe a mund t\u00eb ket\u00eb teori sociologjike p\u00ebr k\u00ebt\u00eb tem\u00eb? N\u00eb vijim paraqes nj\u00eb pasqyr\u00eb t\u00eb nj\u00eb pik\u00ebpamjeje fondacionaliste n\u00eb tradit\u00ebn e Sociologjis\u00eb bashk\u00ebkohore dhe p\u00ebrgjigjet q\u00eb jepen s\u00eb andejmi p\u00ebr k\u00ebto dy pyetje e q\u00eb ardhjen e t\u00eb drejtave t\u00eb njeriut i shpjegon p\u00ebrmes brisht\u00ebsis\u00eb njer\u00ebzore, k\u00ebrc\u00ebnimeve institucionale dhe empatis\u00eb kolektive, si universale t\u00eb ontologjis\u00eb njer\u00ebzore.<\/span><\/i><\/p>\n

Shkencat shoq\u00ebrore, Antropologjia dhe Sociologjia p\u00ebr nj\u00eb koh\u00eb kan\u00eb qen\u00eb t\u00eb ndrojtura p\u00ebr t\u2019u p\u00ebrfshir\u00eb n\u00eb diskutimet p\u00ebr t\u00eb drejtat e njeriut. E para, p\u00ebr shkak t\u00eb argumentit t\u00eb relativizmit kulturor dhe anti-universalist n\u00eb tradit\u00ebn e Antropologjis\u00eb, nd\u00ebrkaq e dyta p\u00ebr shkak t\u00eb nevoj\u00ebs q\u00eb nj\u00eb shkenc\u00eb shoq\u00ebrore, si\u00e7 \u00ebsht\u00eb Sociologjia, nuk mund t\u00eb l\u00ebshohet n\u00eb tema q\u00eb pashmangsh\u00ebm p\u00ebrfshijn\u00eb ngjyrime normative e gjykime morale, si\u00e7 \u00ebsht\u00eb puna me t\u00eb drejtat, duke v\u00ebn\u00eb n\u00eb dyshim q\u00ebndrimin e pretenduar t\u00eb Sociologjis\u00eb p\u00ebr objektivitet dhe pozitiviz\u00ebm. K\u00ebto dy konsiderata kan\u00eb qen\u00eb, si me than\u00eb, pranga p\u00ebr k\u00ebto dy diciplina q\u00eb i kan\u00eb penguar t\u00eb zhvillojn\u00eb teorizime p\u00ebr t\u00eb drejtat e njeriut dhe t\u00eb kontribuojn\u00eb n\u00eb debatin e r\u00ebnd\u00ebsish\u00ebm t\u00eb shekujve t\u00eb fundit, si\u00e7 p\u00ebrb\u00ebn tema e t\u00eb drejtave t\u00eb njeriut.<\/span><\/p>\n

Mir\u00ebpo, k\u00ebto q\u00ebndrime jan\u00eb rimenduar dhe nj\u00eb antropolog sot, p\u00ebrkund\u00ebr t\u00eb gjithave, nuk mund t\u00eb q\u00ebndroj\u00eb indiferent para evidenc\u00ebs se jo rall\u00eb her\u00eb shkelja e t\u00eb drejtave t\u00eb njeriut dhe \u00e7njer\u00ebzimi i tyre arsyetohen pik\u00ebrisht duke u thir\u00eb n\u00eb relativizmin kulturor dhe n\u00eb t\u00eb drejt\u00ebn lokale kulturore me q\u00ebllim t\u00eb manipulimit dhe keqp\u00ebrdorimit t\u00eb argumentit relativist. Sidoqoft\u00eb, k\u00ebtu do t\u00eb flas vet\u00ebm p\u00ebr problematik\u00ebn e t\u00eb drejtave t\u00eb njeriut n\u00eb Sociologji.<\/span><\/p>\n

Mendimi p\u00ebr t\u00eb drejtat e njeriut \u00ebsht\u00eb zhvilluar brenda tradit\u00ebs s\u00eb t\u00eb drejt\u00ebs natyrore. Teoricien\u00ebt iluminist\u00eb, si John Locke dhe Immanuel Kant, bazoheshin n\u00eb iden\u00eb e ekzistimit t\u00eb \u201cligjit natyror\u201d sipas t\u00eb cilit t\u00eb drejtat e njeriut ekzistojn\u00eb p\u00ebrtej koh\u00ebs dhe hap\u00ebsir\u00ebs, jan\u00eb universalisht t\u00eb vlefshme p\u00ebr t\u00eb gjith\u00eb njer\u00ebzit, dhe mund t\u00eb kuptohen e t\u00eb zbatohen nga t\u00eb gjith\u00eb individ\u00ebt njer\u00ebzor\u00eb duke e aplikuar arsyen.<\/span><\/p>\n

Kjo tradit\u00eb e s\u00eb drejt\u00ebs natyrore \u00ebsht\u00eb n\u00eb kund\u00ebrshtim me aksiom\u00ebn themelore t\u00eb Sociologjis\u00eb q\u00eb presupozon se idet\u00eb njer\u00ebzore, pra edhe ato p\u00ebr t\u00eb drejtat e njeriut, jan\u00eb konstruksione shoq\u00ebrore. N\u00eb ve\u00e7anti, argumenti i konstruksionit shoq\u00ebror i t\u00eb drejtave t\u00eb njeriut e ka frenuar Sociologjin\u00eb t\u00eb shqyrtoj\u00eb k\u00ebt\u00eb tem\u00eb me metod\u00ebn e saj hulumtuese. Kjo \u00ebsht\u00eb arsyeja pse kjo diciplin\u00eb ka qen\u00eb dyshuese ndaj pohimeve fondacionaliste ose themeltare t\u00eb s\u00eb drejt\u00ebs natyrore. Nuk do mend se nj\u00eb analiz\u00eb e till\u00eb e largon Sociologjin\u00eb nga themelet normative t\u00eb teorizimeve p\u00ebr t\u00eb drejtat e njeriut, p\u00ebr aq sa ajo do t\u00eb z\u00eb vend n\u00eb mesin e shkencave empirike e pozitiviste q\u00eb dukurit\u00eb shoq\u00ebrore i trajton vet\u00ebm si \u201cfakte shoq\u00ebrore\u201d (Emile Durkheim) pa projektuar tek ato gjykimet vlerore e morale t\u00eb sociolog\u00ebve (Max Weber).<\/span><\/p>\n

K\u00ebshtu, p\u00ebr Sociologjiin\u00eb klasike nuk ka paraqitur problem studimi i s\u00eb drejt\u00ebs ligjore dhe qytetare, pasi q\u00eb k\u00ebto jan\u00eb trajtuar n\u00eb kontekste t\u00eb sistemeve ligjore t\u00eb shteteve dhe t\u00eb drejtave qytetare q\u00eb njihen nga shtetet. Sociolog\u00eb si E. Durkehim, M. Weber dhe K. Marx, e t\u00eb tjer\u00eb, n\u00eb t\u00eb v\u00ebrtet\u00eb kan\u00eb teorizuar gjer\u00ebsisht k\u00ebto \u00e7\u00ebshtje duke i trajtuar t\u00eb drejtat sociale t\u00eb qytetar\u00ebve, Mir\u00ebpo, ata kan\u00eb ngurruar t\u00eb p\u00ebrfshihen n\u00eb teorizime p\u00ebr nj\u00eb tem\u00eb, si\u00e7 jan\u00eb t\u00eb drejtat e njeriut q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me individin q\u00eb g\u00ebzon t\u00eb drejta ngaq\u00eb \u00ebsht\u00eb njeri dhe q\u00eb ekzistojn\u00eb pavar\u00ebsisht n\u00ebse njihen nga nj\u00eb instanc\u00eb a jo, dometh\u00ebn\u00eb q\u00eb jan\u00eb par\u00eb si universale t\u00eb ontologjis\u00eb njer\u00ebzore, pavar\u00ebsisht kulturave t\u00eb ve\u00e7anta, q\u00eb ekzistojn\u00eb m\u00eb vete dhe pavar\u00ebsisht nga qeverit\u00eb, shtetet dhe ligjet.<\/span><\/p>\n

Megjithk\u00ebt\u00eb, ekzistimi i nj\u00eb sociologjie objektive <\/span>(value-free)<\/span><\/i> \u00ebsht\u00eb v\u00ebn\u00eb n\u00eb dyshim nga teoricien\u00ebt. Nuk mund t\u00eb mohohet se shumica e sociolog\u00ebve jan\u00eb liberal\u00eb politik\u00eb q\u00eb zgjedhin temat n\u00eb var\u00ebsi prej p\u00ebrkushtimeve ideologjike dhe vlerave, dhe q\u00ebllimet e hulumtimit t\u00eb t\u00eb cil\u00ebve kan\u00eb t\u00eb b\u00ebjn\u00eb me prodhimin e dijes q\u00eb ndihmon t\u00eb p\u00ebrmir\u00ebsohen probleme t\u00eb ndryshme shoq\u00ebrore, posa\u00e7\u00ebrisht ato q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me klasat dhe grupet e n\u00ebnshtruara. \u00cbsht\u00eb evidente se n\u00eb t\u00eb shumt\u00ebn e herave studiuesit e t\u00eb drejtave t\u00eb njeriut n\u00eb p\u00ebrgjith\u00ebsi priren t\u00eb jen\u00eb mbrojt\u00ebs t\u00eb fort\u00eb t\u00eb t\u00eb drejtave si korniz\u00eb normative p\u00ebr nj\u00eb rend shoq\u00ebror.<\/span><\/p>\n

Duke pas\u00eb parasysh\u00eb k\u00ebto problematizime, edhe n\u00eb Sociologji ka nj\u00eb prirje q\u00eb \u00e7\u00ebshtja e t\u00eb drejtave t\u00eb njeriut t\u00eb shtrohet si tem\u00eb p\u00ebr studim sociologjik, p\u00ebr aq sa kjo tem\u00eb mund t\u00eb jet\u00eb objekt studimi p\u00ebr Sociologjin\u00eb me metodat e saj. Nj\u00eb nga kontribuesit m\u00eb t\u00eb hersh\u00ebm n\u00eb k\u00ebt\u00eb drejtim \u00ebsht\u00eb sociologu Bryan S. Turner, nj\u00eb artikull i t\u00eb cilit n\u00eb vitin 1993 i ka dh\u00ebn\u00eb nj\u00eb vend t\u00eb pranuar tem\u00ebs s\u00eb drejtave t\u00eb njeriut n\u00eb Sociologji q\u00eb ka rezultuar n\u00eb njohjen e fush\u00ebs e cila \u00ebsht\u00eb quajtur Sociologji e t\u00eb drejtave t\u00eb njeriut.[1]<\/span><\/p>\n

Por, a ka qen\u00eb penges\u00eb p\u00ebr Turnerin sociolog problemi i fondacionalizmit n\u00eb rrug\u00ebn e tij drejt themelimit t\u00eb Sociologjis\u00eb s\u00eb t\u00eb drejtave t\u00eb njeriut? N\u00eb t\u00eb v\u00ebrtet\u00eb, Turneri nuk e sheh fare t\u00eb nevojshme tejkalimin e\u00a0 fondacionalizmit si parakusht q\u00eb Sociologjia t\u00eb teorizoj\u00eb mbi t\u00eb drejtat e njeriut. P\u00ebrkundrazi, Sociologjia e t\u00eb drejtave q\u00eb e propozon ai ka t\u00eb b\u00ebj\u00eb me nj\u00eb nocion fondacionialist p\u00ebr t\u00eb drejtat,\u00a0 e jo konstruksionits.<\/span><\/p>\n

At\u00ebher\u00eb, cili \u00ebsht\u00eb fondacioni ose themeli i t\u00eb drejtave p\u00ebr Turnerin? Ky teoricien niset nga nj\u00eb realitet faktik dhe v\u00ebren se kudo qeniet njer\u00ebzore jan\u00eb t\u00eb brisht\u00eb <\/span>(frail)<\/span><\/i> ose t\u00eb rrezikuar <\/span>(vulnerable) <\/span><\/i>nga natyra dhe ekzistojn\u00eb n\u00eb marr\u00ebdh\u00ebnie t\u00eb pasigurta me bot\u00ebn shoq\u00ebrore<\/span> (institutional precariousness)<\/span><\/i>. Me fjal\u00eb t\u00eb tjera, njer\u00ebzit gjenden n\u00eb situata e pozita n\u00eb t\u00eb cilat qenia e tyre, pra integriteti trupor \u00ebsht\u00eb i k\u00ebrc\u00ebnuesh\u00ebm e k\u00ebrc\u00ebnohet nga natyra, dometh\u00ebn\u00eb mungesa, s\u00ebmundjet, rreziqet, mplakja e dob\u00ebsimi, si dhe nga shoq\u00ebria, dometh\u00ebn\u00eb organizimi dhe institucionet shoq\u00ebror. Ky fat \u00ebsht\u00eb e p\u00ebrbashk\u00ebta universale e njer\u00ebzimit. Me k\u00ebt\u00eb argument, Turneri v\u00eb bazat p\u00ebr nj\u00eb pik\u00ebpamjeje universale t\u00eb ontologjis\u00eb njer\u00ebzore dhe p\u00ebr nj\u00eb rr\u00ebfenj\u00eb t\u00eb madhe <\/span>(grand narrative)<\/span><\/i> n\u00eb lidhje me t\u00eb drejtat, duke sfiduar k\u00ebshtu relativizmin kulturor dyshues ndaj universaleve dhe rr\u00ebfenjave t\u00eb m\u00ebdha. Nj\u00eb teori e till\u00eb sociologjike mbi t\u00eb drejtat e njeriut bazohet n\u00eb realitetin faktik t\u00eb natyr\u00ebs s\u00eb rrezikuar t\u00eb qenies njer\u00ebzore dhe t\u00eb pasiguris\u00eb s\u00eb realitetit social.<\/span><\/p>\n

Ekzistenca e qenieve njer\u00ebzore n\u00eb nj\u00eb gjendje q\u00eb i ekspozon ato ndaj rreziqeve dhe k\u00ebrc\u00ebnimeve i b\u00ebn njer\u00ebzit t\u00eb varur e t\u00eb nd\u00ebrvarur nga t\u00eb tjer\u00ebt. Teoria sociologjike e t\u00eb drejtave t\u00eb njeriut heton m\u00ebnyrat p\u00ebrmes t\u00eb cilave njer\u00ebzit, m\u00eb sakt\u00eb shoq\u00ebrit\u00eb, nd\u00ebrtojn\u00eb institucione t\u00eb cilat e zbusin brisht\u00ebsin\u00eb ose t\u00eb tjera q\u00eb e shfryt\u00ebzojn\u00eb at\u00eb.<\/span><\/p>\n

Nj\u00eb analiz\u00eb e till\u00eb e shoq\u00ebris\u00eb do t\u00eb shikonte, ta z\u00ebm\u00eb si ilustrim, n\u00eb skllav\u00ebrin\u00eb si nj\u00eb institucion par excellence q\u00eb shfryt\u00ebzon gjendjen e pasigurt\u00eb dhe pozit\u00ebn e pavolitshme t\u00eb nj\u00eb kategorie njer\u00ebzish p\u00ebr t\u2019i privuar ata nga liria. K\u00ebto institucione kan\u00eb p\u00ebr baz\u00eb vlera t\u00eb caktuara sipas t\u00eb cilave rregullojn\u00eb marr\u00ebdh\u00ebniet nd\u00ebrnjer\u00ebzore. N\u00eb shembullin ton\u00eb, vlerat e skllavopronaris\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me perceptimin e kategorive njer\u00ebzore t\u00eb definuara si \u201ct\u00eb tjer\u00ebt\u201d jo vet\u00ebm si t\u00eb pabarabart\u00eb, por, p\u00ebr m\u00eb tep\u00ebr, si qen\u00ebsisht t\u00eb ndryshme nga \u201cne\u201d, e q\u00eb n\u00ebnkupton dehumanizimin e \u201ct\u00eb tjer\u00ebve\u201d. Ky \u00ebsht\u00eb nj\u00eb ilustrim i skajsh\u00ebm i nj\u00eb marr\u00ebdh\u00ebnie nd\u00ebrnjer\u00ebzore q\u00eb nuk bazohet n\u00eb ndonj\u00eb parim etik. Shembuj t\u00eb tjer\u00eb t\u00eb marr\u00ebdh\u00ebnieve joetike nd\u00ebrmjet njer\u00ebzve jan\u00eb t\u00eb gjitha ato marr\u00ebdh\u00ebnie n\u00eb t\u00eb cilat individ\u00ebt a grupet nuk pranojn\u00eb nj\u00ebri-tjetrin si barabart\u00eb t\u00eb vlefsh\u00ebm p\u00ebr nga vlera morale e tyre, pra p\u00ebr nga t\u00eb qenit njeri.<\/span><\/p>\n

Nga ana tjet\u00ebr, shoq\u00ebrit\u00eb kan\u00eb krijuar institucione q\u00eb e mbrojn\u00eb njeriun nga pasigurit\u00eb e mjedisit natyror q\u00eb e rrethojn\u00eb (s\u00ebmundjet, invaliditeti, etj.), si edhe nga pasigurit\u00eb e mjedisit shoq\u00ebror, si institucionet shoq\u00ebrore t\u00eb pushtetit dhe dominimit (familja, shteti, etj), q\u00eb n\u00eb nj\u00eb m\u00ebnyr\u00eb a tjet\u00ebr k\u00ebrc\u00ebnojn\u00eb individ\u00eb a grupe t\u00eb caktuara njer\u00ebzore. Nga kjo ka dal\u00eb edhe ideja se njer\u00ebzit kan\u00eb t\u00eb drejt\u00eb n\u00eb siguri e mbrojtje, ose me fjal\u00eb t\u00eb tjera, diskursi p\u00ebr t\u00eb drejtat e njeriut dhe mekanizmat, sistemet komb\u00ebtare, e regjimet nd\u00ebrkomb\u00ebtare q\u00eb i mbrojn\u00eb ato.<\/span><\/p>\n

P\u00ebr t\u00eb p\u00ebrmbledhur, ardhjen e t\u00eb drejtave t\u00eb njeriut Turneri e shpjegon sociologjikisht p\u00ebrmes brisht\u00ebsis\u00eb\u00a0 njer\u00ebzore dhe k\u00ebrc\u00ebnimeve institucionale. M\u00eb tutje, autori merr n\u00eb konsiderat\u00eb edhe aft\u00ebsin\u00eb morale t\u00eb qenieve njer\u00ebzore p\u00ebr empati kolektive si kontribues n\u00eb lindjen edhe zhvillimin e diskursit p\u00ebr t\u00eb drejtat e njeriut, sipas s\u00eb cilit njer\u00ebzit n\u00eb pozita relativisht m\u00eb t\u00eb mira nd\u00ebrtojn\u00eb institucione t\u00eb cilat u japin siguri t\u00eb dob\u00ebtve, si dhe vet\u00eb atyre, pasi q\u00eb as ata nuk kursehen nga gjendja ontologjike e pasiguris\u00eb dhe brisht\u00ebsis\u00eb njer\u00ebzore, s\u00eb paku me siguri jo nga mplakja dhe vdekja.<\/span><\/p>\n

—–<\/span><\/p>\n

[1] Bryan S. Turner, \u201cOutline of a theory of human rights\u201d [\u201cSkic\u00eb p\u00ebr nj\u00eb teori t\u00eb t\u00eb drejtave t\u00eb njeriut\u201d], 1993.<\/span><\/p>","protected":false},"excerpt":{"rendered":"

Cili \u00ebsht\u00eb problemi i t\u00eb drejtave t\u00eb njeriut p\u00ebr Sociologjin\u00eb dhe a mund t\u00eb ket\u00eb teori sociologjike p\u00ebr k\u00ebt\u00eb tem\u00eb? N\u00eb vijim paraqes nj\u00eb pasqyr\u00eb t\u00eb nj\u00eb pik\u00ebpamjeje fondacionaliste n\u00eb tradit\u00ebn e Sociologjis\u00eb bashk\u00ebkohore dhe p\u00ebrgjigjet q\u00eb jepen s\u00eb andejmi p\u00ebr k\u00ebto dy pyetje e q\u00eb ardhjen e t\u00eb drejtave t\u00eb njeriut i shpjegon p\u00ebrmes […]<\/p>","protected":false},"author":196,"featured_media":7393,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[953,1009,1099],"ppma_author":[700],"class_list":["post-7474","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-sociologji","tag-te-drejtat-e-njeriut","tag-vita-contemplativa"],"authors":[{"term_id":700,"user_id":196,"is_guest":0,"slug":"gezim-selaci","display_name":"G\u00ebzim Selaci","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/1-1-e1728652765257.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/1-1-e1728652765257.jpg"},"user_url":"","last_name":"Selaci","first_name":"G\u00ebzim","description":"G\u00ebzimi Selaci \u00ebsht\u00eb ligj\u00ebrues n\u00eb Departamentin e Sociologjis\u00eb n\u00eb Universitetin e Prishtin\u00ebs. Ka studiuar Sociologji dhe Teori politike n\u00eb Prishtin\u00eb, Lond\u00ebr dhe Budapest. Specializimi i tij ka t\u00eb b\u00ebj\u00eb me legjitimimin e pushtetit dhe nd\u00ebrtimin e shtetit. Interesimi i tij p\u00ebrq\u00ebndrohet tek politika dhe pushteti n\u00eb shoq\u00ebri nga perspektiva nd\u00ebrdisiplinore dhe shtrihet tek t\u00eb kuptuarit e pranimit\/mospranimit t\u00eb autoritetit, dinamik\u00ebs s\u00eb identiteteve kolektive, si dhe aktivizmit politik."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/7474","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\/196"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=7474"}],"version-history":[{"count":1,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/7474\/revisions"}],"predecessor-version":[{"id":7475,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/7474\/revisions\/7475"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/7393"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=7474"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=7474"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=7474"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=7474"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}