{"id":261,"date":"2019-10-03T14:54:20","date_gmt":"2019-10-03T14:54:20","guid":{"rendered":"https:\/\/sit-ks.org\/?p=261"},"modified":"2019-10-04T11:55:37","modified_gmt":"2019-10-04T11:55:37","slug":"edhe-burrat-kane-gjini","status":"publish","type":"post","link":"https:\/\/sit-ks.org\/sq\/edhe-burrat-kane-gjini\/","title":{"rendered":"Edhe burrat kan\u00eb gjini"},"content":{"rendered":"<p>N\u00eb hierarkin\u00eb gjinore, statusi i <em>tjetrit <\/em>i takon gruas. Meqen\u00ebse kjo hierarki pasqyron t\u00eb kuptuarit e gjinis\u00eb n\u00eb shoq\u00ebrin\u00eb ton\u00eb brenda binar\u00ebve burr\u00eb\/grua, p\u00ebrbrenda k\u00ebtyre binar\u00ebve kemi krjuar norma dhe role gjinore t\u00eb cilat e vendosin nj\u00eb kategori (gjini) m\u00eb lart\u00eb n\u00eb hierarki se sa tjetr\u00ebn, rrjedhimisht krijojm\u00eb kushtet q\u00eb nj\u00ebra kategori t\u00eb dominoj tjetr\u00ebn. Si rezultat, ne kemi krijuar norma sociale dhe kulturore t\u00eb t\u00eb jetuarit q\u00eb bazohen n\u00eb dominimin e grave nga burrat. K\u00ebshtu, burrat, si dominuesit brenda k\u00ebsaj hierarkie <em>tjet\u00ebrsojn\u00eb<\/em> gruan dhe \u00e7do gj\u00eb q\u00eb lidhet me identitetin e tyre, sidomos vet\u00eb kategorin\u00eb kryesore t\u00eb kesaj ndarjeje, gjinin\u00eb. Prandaj, kur flasim p\u00ebr gjinin\u00eb, si kategori e identitetit q\u00eb qon n\u00eb shtypje t\u00eb disave dhe privilegjim t\u00eb t\u00eb tjer\u00ebve, kemi tendenca t\u00eb barazojm\u00eb \u00e7\u00ebshtjen e gjinis\u00eb n\u00eb p\u00ebrgjith\u00ebsi me grat\u00eb n\u00eb ve\u00e7anti. Ky diskurs mbi gjinin\u00eb, u krijon burrave mund\u00ebsin\u00eb q\u00eb t\u00eb mbesin t\u00eb paduksh\u00ebm p\u00ebr gjinin\u00eb e tyre, apo th\u00ebn\u00eb m\u00eb mir\u00eb, ndihmon n\u00eb t\u00eb kupturait e identitetit t\u00eb tyre gjinor si norma.\u00a0<\/p>\n\n\n\n<p>T\u00eb qenurit burr\u00eb paraqet standardin\nme t\u00eb cilin grat\u00eb dhe grupet tjera t\u00eb tjet\u00ebrsuara krahasohen dhe kuptohen n\u00eb\nvar\u00ebsi t\u00eb k\u00ebtij standardi. Meqen\u00ebse t\u00eb qenurit burr\u00eb konsiderohet t\u00eb jet\u00eb norma,\ndhe jo <em>tjetra<\/em>, at\u00ebher\u00eb edhe normat kulturore dhe sociale qe lidhen me\nburrat konsiderohen t\u00eb jen\u00eb normat e shoq\u00ebrise n\u00eb p\u00ebrgjith\u00ebsi. M\u00ebnyra se si\nflasim p\u00ebr gjinin\u00eb, fokusohet n\u00eb problematizimin e \u00e7\u00ebshtjes s\u00eb gruas n\u00eb raport\nme burrin, gj\u00eb q\u00eb na sh\u00ebrben mir\u00eb p\u00ebr t\u00eb kuptuar burimin e shtypjes q\u00eb ndodh\u00eb p\u00ebr\nshkak t\u00eb pozit\u00ebs s\u00eb ul\u00ebt t\u00eb gruas n\u00eb krahasim me burrin n\u00eb shoqerin\u00eb ton\u00eb, mir\u00ebpo\nky diskutim nuk ndihmon n\u00eb problematizimin e gjinis\u00eb si \u00e7\u00ebshtje q\u00eb prek edhe\nburrat. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb e tjet\u00ebrsojm\u00eb gruan dhe e normalizojm\u00eb pozit\u00ebn e burrit\nbrenda hierarkis\u00eb dhe e paraqesim gjinin\u00eb e tij si t\u00eb padukshme; gj\u00eb q\u00eb i mund\u00ebson\natyre dominimin e t\u00eb tjer\u00ebve t\u00eb<em> duksh\u00ebm <\/em>dhe t\u00eb <em>tjet\u00ebrsuar<\/em>. K\u00ebshtu,\nn\u00eb shoq\u00ebrin\u00eb ton\u00eb patriarkale p\u00ebr shkak t\u00eb padukshm\u00ebris\u00eb s\u00eb gjinis\u00eb s\u00eb burrave,\ne kemi akoma m\u00eb t\u00eb v\u00ebshtir\u00eb t\u00eb shohim m\u00ebnyrat e ndryshme se si burrat p\u00ebrfitojn\u00eb\ndhe privilegjohen nga ky sistem pik\u00ebrisht p\u00ebr shkak t\u00eb gjinis\u00eb s\u00eb tyre, pik\u00ebrisht\nsepse jan\u00eb burra.&nbsp;<\/p>\n\n\n\n<p>Grat\u00eb shihen si ato q\u00eb kan\u00eb gjini, si t\u00eb <em>tjerat<\/em> n\u00eb raport me burrat. E njejta ndodh\u00eb me identitetet tjera gjinore. N\u00eb t\u00eb njejt\u00ebn m\u00ebnyr\u00eb se si i <em>tjet\u00ebrsojm\u00eb<\/em> grat\u00eb n\u00eb krahasim me burrat brenda nj\u00eb sistemi binar, n\u00eb po t\u00eb njejt\u00ebn m\u00ebnyr\u00eb i <em>tjet\u00ebrsojm\u00eb<\/em> gjinit\u00eb e tjera dhe identitetet tjera n\u00eb krahasim me ato dominueset. N\u00eb po k\u00ebt\u00eb m\u00ebnyr\u00eb ne flasim mbi kultur\u00ebn heteroseksuale n\u00eb krahasim me homoseksualitetin. Duke e tjet\u00ebrsuar homoseksualitetin ne e konsiderojm\u00eb heteroseksualitetin si t\u00eb padukshmen dhe si norm\u00eb, prandaj \u00e7do gj\u00eb tjet\u00ebr diskutohen n\u00eb krahasim me <em>norm\u00ebn<\/em> n\u00eb k\u00ebt\u00eb rast.\u00a0I njejti diskutim b\u00ebhet kur flasim p\u00ebr gjinin\u00eb, duke e menduar q\u00eb \u00e7\u00ebshtjet q\u00eb lidhen me gjinin\u00eb i prekin vet\u00ebm grat\u00eb, sepse \u00ebsht\u00eb gjinia a tyre arsyeja q\u00eb ato shtypen.\u00a0<\/p>\n\n\n\n<p><strong>P\u00ebr gjinin\u00eb flasim vet\u00ebm kur flasim\np\u00ebr grat\u00eb.<\/strong><\/p>\n\n\n\n<p>Duke e menduar se \u00ebsht\u00eb pik\u00ebrisht gjinia arsyeja e shtypjes s\u00eb grave, dhe arsyeja se pse nuk kemi m\u00eb shum\u00eb gra t\u00eb p\u00ebrfaq\u00ebsuara n\u00eb jet\u00ebn publike, jo se ato nuk jan\u00eb t\u00eb p\u00ebrgatitura ose se nuk e meritojn\u00eb, por thjesht\u00eb sepse jan\u00eb gra, si mund t\u00eb themi q\u00eb dikush nuk duhet t\u00eb p\u00ebrkrahet vet\u00ebm se \u00ebsht\u00eb grua, kur kjo b\u00ebhet gjat\u00eb t\u00ebr\u00eb koh\u00ebs p\u00ebr burrat. Burrat votohen dhe p\u00ebrkrahen pik\u00ebrisht sepse jan\u00eb burra! Sidoqoft\u00eb, p\u00ebr shkak t\u00eb padukshm\u00ebris\u00eb s\u00eb privilegjeve q\u00eb ata kan\u00eb p\u00ebr shkak t\u00eb gjinis\u00eb s\u00eb tyre, kjo \u00e7\u00ebshtje b\u00ebhet e padukshme. Burrat, jo q\u00eb jan\u00eb m\u00eb t\u00eb p\u00ebrgaditur apo m\u00eb t\u00eb kualifikuar p\u00ebr t\u00eb qen\u00eb pjes\u00eb e vendimmarrjes, por burrat mbijetojn\u00eb, p\u00ebrforcohen, dhe votohen n\u00eb nj\u00eb shoq\u00ebri ku t\u00eb qenurit burr\u00eb shihet si norma. Ata votohen n\u00eb nj\u00eb shoq\u00ebri ku pritshm\u00ebrit\u00eb ndaj tyre nuk lidhen medoemos me q\u00ebshtjen e gjinis\u00eb, kjo b\u00ebhet vet\u00ebm kur n\u00eb tavolin\u00eb kemi edhe gra. At\u00ebher\u00eb, kur grat\u00eb jan\u00eb prezente flitet edhe p\u00ebr gjinin\u00eb, sepse grat\u00eb p\u00ebrfaq\u00ebsojn\u00eb at\u00eb \u00e7far\u00eb edhe \u00ebsht\u00eb problematike, vet\u00eb gjinin\u00eb.\u00a0<\/p>\n\n\n\n<p>N\u00eb nj\u00eb vend ku p\u00ebr her\u00eb t\u00eb par\u00eb kemi\nnj\u00eb kandidate grua p\u00ebr nj\u00eb pozit\u00eb t\u00eb lart\u00eb vendimmarr\u00ebse, \u00ebsht\u00eb tregues i mir\u00eb\nse sa mbrapa jemi me p\u00ebrfq\u00ebsimin e grave n\u00eb p\u00ebrgjith\u00ebsi n\u00eb politik\u00eb. K\u00ebt\u00eb e d\u00ebshmojn\u00eb\nedhe listat e publikuara tashm\u00eb t\u00eb subjekteve\/koalicioneve&nbsp;politike n\u00eb gar\u00ebn\nzgjedhore n\u00eb Kosov\u00eb. N\u00eb ato lista, grat\u00eb assesi nuk p\u00ebrb\u00ebjn\u00eb m\u00eb shum\u00eb se 30% t\u00eb\nlist\u00ebs, gj\u00eb p\u00ebr t\u00eb cil\u00ebn partit\u00eb jan\u00eb t\u00eb obliguara. Sikur t\u00eb mos ekzistonte kjo\nkuot\u00eb, me siguri numri do t\u00eb ishte edhe m\u00eb i ul\u00ebt. Madje, edhe pse n\u00eb k\u00ebto\nlista \u00ebsht\u00eb p\u00ebrmbush\u00eb kuota gjinore prej 30% e cila \u00ebsht\u00eb e parapar\u00eb me Ligjin\nNr. 03\/L-073 p\u00ebr Zgjedhjet e P\u00ebrgjithshme n\u00eb Republik\u00ebn e Kosov\u00ebs, ato nuk e\nrespektojn\u00eb Ligjin Nr. 05\/L-020 p\u00ebr Barazi Gjinore ku parashihet q\u00eb\n\u201cP\u00ebrfaq\u00ebsimi i barabart\u00eb gjinor n\u00eb t\u00eb gjitha organet legjislative, ekzekutive,\ngjyq\u00ebsore dhe institucionet e tjera publike arrihet kur sigurohet p\u00ebrfaq\u00ebsim\nminimal prej pes\u00ebdhjet\u00eb p\u00ebrqind (50%) p\u00ebr secil\u00ebn gjini, p\u00ebrfshir\u00eb edhe organet\ne tyre drejtuese dhe vendimmarr\u00ebse\u201d.&nbsp;<\/p>\n\n\n\n<p>N\u00eb vendin ton\u00eb ku grat\u00eb nuk kan\u00eb fuqi vendimmarr\u00ebse pik\u00ebrisht sepse jan\u00eb gra, t\u00eb thuhet t\u00eb mos votohet p\u00ebr nj\u00eb grua vet\u00ebm p\u00ebr shkak t\u00eb identitetit t\u00eb saj gjinor, \u00ebsht\u00eb po aq shtyp\u00ebse p\u00ebr pjes\u00ebn m\u00eb t\u00eb madhe t\u00eb shoq\u00ebris\u00eb, p\u00ebr grat\u00eb, se vet\u00eb fakti q\u00eb k\u00ebto gra nuk votohen dhe shtypen n\u00eb forma t\u00eb tjera pik\u00ebrisht sepse jan\u00eb gra.<\/p>\n\n\n\n<p><strong>Gruaja duhet t\u2019i ket\u00eb t\u00eb gjitha ose\nasgj\u00eb.&nbsp;<\/strong><\/p>\n\n\n\n<p>Nj\u00eb grua n\u00eb gar\u00eb, qoft\u00eb nivel\nnacional, komunal, qoft\u00eb edhe n\u00eb k\u00ebshillet e fshatrave ku p\u00ebrfaq\u00ebsimi i grave \u00ebsht\u00eb\npothuajse pasqyrim i p\u00ebrfaq\u00ebsimit t\u00eb grave n\u00eb nivel nacional, duhet t\u2019i ket\u00eb t\u00eb\ngitha ose nuk do t\u00eb ket\u00eb asgj\u00eb. Nj\u00eb grua nuk ka hap\u00ebsir\u00eb p\u00ebr gabime, gj\u00eb t\u00eb cil\u00ebn\nburrat e kan\u00eb, nj\u00eb grua mbahet n\u00eb standarded e shenjt\u00ebruara p\u00ebr grat\u00eb, q\u00eb i\nparaqet grat\u00eb si t\u00eb pagabueshme, si epitome t\u00eb vlerave njer\u00ebzore dhe morale, duke\nkrijuar k\u00ebshtu pritshm\u00ebri jo reale e madje jo njer\u00ebzore. Kjo krijon mund\u00ebsi q\u00eb\ngrat\u00eb t\u00eb shtypen tutje kur ato nuk i plot\u00ebsojn\u00eb k\u00ebto pritshm\u00ebri platonike. Vendet\ndhe mund\u00ebsit\u00eb p\u00ebr burrat nuk jan\u00eb t\u00eb kufizuara dhe t\u00eb mbikqyrura si t\u00eb grave,\nprandaj grat\u00eb duhet t\u00eb jen\u00eb shum\u00eb t\u00eb kujdesshme sepse hap\u00ebsira q\u00eb u lejohet \u00ebsht\u00eb\nshum\u00eb e vog\u00ebl, dhe mund\u00ebsia p\u00ebr gabim akoma m\u00eb e vog\u00ebl. Grat\u00eb p\u00ebrb\u00ebjn\u00eb gjysm\u00ebn\ne popull\u00ebsis\u00eb n\u00eb vendin ton\u00eb, por atyre u mund\u00ebsohet nj\u00eb p\u00ebrfaq\u00ebsim prej tre\nvendesh prej dhjet\u00eb sa jan\u00eb t\u00eb lira, shtat\u00eb prej tyre i kan\u00eb burrat, pik\u00ebrisht\nsepse jan\u00eb burra. <\/p>\n\n\n\n<p>I gjith\u00eb ky diskutim nuk \u00ebsht\u00eb di\u00e7ka\ne re, i njejti p\u00ebrs\u00ebritet n\u00eb \u00e7do instanc\u00eb ku grat\u00eb k\u00ebrkojn\u00eb t\u00eb p\u00ebrfaq\u00ebsohen,\npor meqen\u00ebse k\u00ebsaj here gara \u00ebsht\u00eb m\u00eb e centralizuar edhe diskutimi \u00ebsht\u00eb m\u00eb i\ncentralizuar dhe m\u00eb i duksh\u00ebm. Ky diskutim nuk b\u00ebhet vet\u00ebm p\u00ebr nj\u00eb grua apo vet\u00ebm\nn\u00eb nj\u00eb nivel, por p\u00ebr t\u00eb gjitha grat\u00eb dhe t\u00eb gjitha nivelet. Jan\u00eb pik\u00ebrisht k\u00ebto\nnarrativa q\u00eb krijojn\u00eb k\u00ebt\u00eb cik\u00ebl t\u00eb shtypjes q\u00eb \u00ebsht\u00eb shum\u00eb v\u00ebshtir\u00eb p\u00ebr ta\nthyer.&nbsp;Mos-suksesi, apo d\u00ebshtimi i mundsh\u00ebm i nj\u00eb gruaje p\u00ebrfaq\u00ebson d\u00ebshtimin\ne gjith\u00eb gjinis\u00eb q\u00eb ajo p\u00ebrfaq\u00ebson, gj\u00eb q\u00eb nuk ndodh\u00eb edhe me burrat. <\/p>\n\n\n\n<p>K\u00ebt\u00eb e d\u00ebshmon edhe shembujt q\u00eb i p\u00ebrdorim p\u00ebr t\u00eb d\u00ebshmuar se si p\u00ebrfaq\u00ebsimi i gruas nuk garanton fund p\u00ebr shtypjen gjinore, gj\u00eb q\u00eb nuk e garanton as p\u00ebrfaq\u00ebsimi i nj\u00eb burri. Shembujt e till\u00eb si Ana Brnabi\u0107&nbsp;n\u00eb Serbi, si pjes\u00eb e nj\u00eb komuniteti t\u00eb shtypur dhe shtypja e m\u00ebtutjeshme q\u00eb ajo u b\u00ebn\u00eb k\u00ebtij komuniteti nuk \u00ebsht\u00eb shembulli i vet\u00ebm p\u00ebr t\u00eb d\u00ebshmuar se dikush q\u00eb vjen nga i njejti grup me ju \u00ebsht\u00eb garanaci q\u00eb do t\u00eb punoj\u00eb kund\u00ebr jush. Madje, gjasat i kemi m\u00eb t\u00eb mira me nj\u00eb grua se sa me nj\u00eb burr\u00eb edhe n\u00ebse t\u00eb dy e kan\u00eb t\u00eb njejt\u00ebn qasje n\u00eb \u00e7\u00ebshtjet gjinore. Ashtu si\u00e7 ndodhi me ish-presidenten Atifete Jahjaga nga e cila nuk pati pritshm\u00ebri t\u00eb m\u00ebdha, sidomos p\u00ebr \u00e7\u00ebshtjet q\u00eb i prekin grat\u00eb, por ishte ajo e para q\u00eb solli \u00e7\u00ebshtjen e t\u00eb mbijetuarave t\u00eb dhun\u00ebs seksuale gjat\u00eb luft\u00ebs n\u00eb publik dhe filloi ndryshimet. Edhe grat\u00eb kandidate funksionojn\u00eb brenda k\u00ebsaj mend\u00ebsie patriarkale dhe ndodh\u00eb shpesh q\u00eb paraqitja e tyre b\u00ebhet n\u00eb m\u00ebnyr\u00eb t\u00eb kujdesshme, t\u00eb q\u00ebllimshme apo jo, q\u00eb t\u2019i p\u00ebrshtaten k\u00ebsaj mend\u00ebsie q\u00eb burrin e sheh\u00eb si norm\u00eb dhe gruan e konsideron si <em>tjetr\u00ebn<\/em>. Ajo, si m\u00ebnyr\u00eb mbijetese n\u00eb nj\u00eb vend ku <em>tjetri<\/em> shtypet, medoemos detyrohet pastaj t\u00eb d\u00ebshmoj\u00eb q\u00eb edhe ajo i p\u00ebrket shumic\u00ebs dhe nuk \u00ebsht\u00eb <em>tjetra.<\/em><\/p>\n\n\n\n<p>Diskutimi se n\u00eb \u00e7far\u00eb baza duhet t\u00eb votohet, fatkeq\u00ebsisht i takon nj\u00eb pakice n\u00eb Kosov\u00eb, sepse kjo pakic\u00eb edhe mund t\u00eb votoj bazuar n\u00eb programet qeveris\u00ebse t\u00eb subjekteve\/koalicioneve politike. Por, njer\u00ebzit vazhdimisht votojn\u00eb p\u00ebr shkak t\u00eb identitetit t\u00eb dikujt dhe jo p\u00ebr programin q\u00eb ata kan\u00eb. Njer\u00ebzit votojn\u00eb var\u00ebsisht se \u00e7far\u00eb nj\u00eb individ p\u00ebrfaq\u00ebson p\u00ebr ta; p\u00ebr dik\u00eb mund t\u00eb jet\u00eb e kaluara e dikujt, p\u00ebr dik\u00eb tradita partiake, p\u00ebr dik\u00eb edhe lidhjet familjare, por secili sheh di\u00e7ka tek kandidat\u00ebt q\u00eb shpesh e tejkalojn\u00eb programin e tyre qeveris\u00ebs. N\u00ebse grat\u00eb duan t\u00eb votojn\u00eb nj\u00eb grua pik\u00ebrisht sepse \u00ebsht\u00eb grua, gra q\u00eb ndoshta edhe po t\u00eb duan nuk mund t\u00eb lexojn\u00eb apo t\u00eb degjojn\u00eb p\u00ebr programet qeveris\u00ebse, gra q\u00eb ndoshta p\u00ebr shum\u00eb vite kan\u00eb d\u00ebshiruar t\u00eb shohin dik\u00eb si ato n\u00eb pozitat udh\u00ebheq\u00ebse q\u00eb gjithmon\u00eb u kan\u00eb takuar burrave, gra q\u00eb ndoshta jan\u00eb lodhur me shtypjen, dhun\u00ebn e p\u00ebrditshme q\u00eb u b\u00ebhet atyre pik\u00ebrisht sepse jan\u00eb gra, gra q\u00eb duan t\u00eb votojn\u00eb p\u00ebr nj\u00eb grua pik\u00ebrisht sepse ato mund t\u00eb identifikohen me t\u00eb. N\u00ebse vet\u00ebm ky akt i vet\u00ebm \u00ebsht\u00eb fuqizues p\u00ebr to, kush jemi ne, pakica, t\u2019u tregojm\u00eb atyre t\u00eb mos e b\u00ebjn\u00eb nj\u00eb gj\u00eb t\u00eb till\u00eb?\u00a0Para se t\u00eb themi t\u00eb mos votohen grat\u00eb vet\u00ebm sepse jan\u00eb gra, gj\u00eb t\u00eb cil\u00ebn e kuptoj plot\u00ebsisht p\u00ebr grat\u00eb q\u00eb e din\u00eb se zgjidhja e \u00e7\u00ebshtjeve t\u00eb shtypjes gjinore shkon m\u00eb larg se vet\u00ebm t\u00eb qenurit grua dhe \u00ebsht\u00eb me e komplikuar se kaq, le t\u00eb mendojm\u00eb cilat jan\u00eb arsyet tjera p\u00ebr t\u00eb cilat shumica e votuesve mund t\u00eb votojn\u00eb p\u00ebr shumic\u00ebn e kandidat\u00ebve aktual burra, p\u00ebrpos faktit q\u00eb ata jan\u00eb burra? <\/p>\n\n\n\n<p><strong>Mirishahe Syla<\/strong><\/p>\n\n\n\n<p><em>K\u00ebshilluese p\u00ebr \u00e7\u00ebshtje gjinore n\u00eb SIT<\/em><\/p>","protected":false},"excerpt":{"rendered":"<p>N\u00eb hierarkin\u00eb gjinore, statusi i tjetrit i takon gruas. Meqen\u00ebse kjo hierarki pasqyron t\u00eb kuptuarit e gjinis\u00eb n\u00eb shoq\u00ebrin\u00eb ton\u00eb brenda binar\u00ebve burr\u00eb\/grua, p\u00ebrbrenda k\u00ebtyre binar\u00ebve kemi krjuar norma dhe role gjinore t\u00eb cilat e vendosin nj\u00eb kategori (gjini) m\u00eb lart\u00eb n\u00eb hierarki se sa tjetr\u00ebn, rrjedhimisht krijojm\u00eb kushtet q\u00eb nj\u00ebra kategori t\u00eb dominoj tjetr\u00ebn. [&hellip;]<\/p>","protected":false},"author":1,"featured_media":277,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[],"class_list":["post-261","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-blogs"],"_links":{"self":[{"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/posts\/261","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/comments?post=261"}],"version-history":[{"count":9,"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/posts\/261\/revisions"}],"predecessor-version":[{"id":292,"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/posts\/261\/revisions\/292"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/media\/277"}],"wp:attachment":[{"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/media?parent=261"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/categories?post=261"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sit-ks.org\/sq\/wp-json\/wp\/v2\/tags?post=261"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}