Shefqet DIBRANI<\/p>\n
DASHURIA SI UNIVERS I METAFOR\u00cbS EROTIKE<\/p>\n
Muhamet Halili, \u201cKASAFORTA EROTIKE\u201d, poezi, botoi Sht\u00ebpia Botuese, \u201cBeqir Musliu\u201d, Gjilan 2025. Faqe 80. ISBN 978-9951-980-24-1<\/p>\n
Hyrje:
\nN\u00eb v\u00ebllimin \u201cKASAFORTA EROTIKE\u201d t\u00eb Muhamet Halilit, motivi i poezis\u00eb erotike \u00ebsht\u00eb ngritur n\u00eb simbolik\u00eb ekzistenciale. Poeti arrin t\u00eb nd\u00ebrtoj\u00eb nj\u00eb poezi mjaft t\u00eb realizuar ku trupi dhe shpirti nuk ndahen. Ata ecin paralelisht si dy lumenj q\u00eb derdhen n\u00eb t\u00eb nj\u00ebjtin destinacion. Kjo poezi n\u00eb dukje \u00ebsht\u00eb me motive epshi, dhe n\u00eb an\u00ebn tjet\u00ebr duket si poezi e munges\u00ebs, e kujtes\u00ebs, e mallkimit t\u00eb dashuris\u00eb dhe e rikthimit t\u00eb p\u00ebrhersh\u00ebm te figura fem\u00ebrore si muz\u00eb, inspirim dhe shp\u00ebtim shpirt\u00ebror. Q\u00eb n\u00eb poezin\u00eb ballore \u201cJe imja poezi\u201d, poeti e p\u00ebrcakton poezin\u00eb me qenien e dashur: \u201cje qet\u00ebsia e shpirtit\/ freskia e zemr\u00ebs\/ lot e buz\u00ebqeshje\/ imja poezi\/ q\u00eb lindi n\u00eb heshtje\u201d (f.4). N\u00eb k\u00ebt\u00eb rast poezia b\u00ebhet frym\u00ebmarrje emocionale dhe loj\u00eb erotike. Sepse gruaja dhe poezia shkrihen n\u00eb nj\u00eb figur\u00eb t\u00eb vetme, duke paralajm\u00ebruar se motivi themelor i libri do t\u00eb nd\u00ebrtohet mbi k\u00ebt\u00eb binom: dashuri dhe varg.<\/p>\n
1.
\nCikli i par\u00eb, \u201c\u00cbnd\u00ebrr Erotike\u201d, \u00ebsht\u00eb hyrja n\u00eb bot\u00ebn sensuale t\u00eb poetit. K\u00ebtu erotika paraqitet si vulgaritet dhe si ritual estetik. Nj\u00eb p\u00ebrshkrim afrie ku \u00e7do detaj i vargut shnd\u00ebrrohet n\u00eb metafor\u00eb poetike. N\u00eb poezin\u00eb \u201cKasafort\u00eb erotike\u201d, femra paraqitet si mister q\u00eb hapet gradualisht: \u201ctri kopsat magjike\/ duhet zb\u00ebrthyer\/ me delikates\u00eb\u201d (f.7), dhe kulmi poetik arrihet me vargjet p\u00ebrfundimtare: \u201ckur bie\/ fustani\/ hapet\/ kasaforta!\u201d (po aty, f.7). \u201cKasaforta\u201d nuk \u00ebsht\u00eb vet\u00ebm trupi fem\u00ebror; ajo simbolizon fsheht\u00ebsin\u00eb e d\u00ebshir\u00ebs, intimitetin dhe bot\u00ebn e ndaluar t\u00eb pasionit. Jo vet\u00ebm n\u00eb k$et\u00eb poezi, poeti p\u00ebrdor nj\u00eb gjuh\u00eb t\u00eb ngroht\u00eb figurative, ku sensualiteti lidhet me delikates\u00ebn, dhe jo me agresivitetin.
\nNj\u00eb dimension tjet\u00ebr i dashuris\u00eb shfaqet te poezia \u201cKodi i dashuris\u00eb\u201d, ku erotika ngrihet n\u00eb p\u00ebrmas\u00eb kozmike: \u201cn\u00eb yje deshifrova\/ kodin e dashuris\u00eb\u201d (f.8). Dashuria n\u00eb k\u00ebt\u00eb poezi trajtohet si mister universal, si nj\u00eb gjuh\u00eb sekrete q\u00eb lexohet p\u00ebrtej tok\u00ebsores. Figura e \u201cpellgjeve t\u00eb mbushura l\u00ebng \u00ebmb\u00eblsie\u201d (po aty, f.8), krijon nj\u00eb ndjeshm\u00ebri t\u00eb theksuar shqisore, nd\u00ebrsa metaforat e qiellit, yjeve dhe engj\u00ebjve e spiritualizojn\u00eb d\u00ebshir\u00ebn.<\/p>\n
KODI I DASHURIS\u00cb <\/p>\n
\u00ebndrr\u00ebn t\u00ebnde t\u00eb koduar
\nta hakova me muz\u00ebn e dashuris\u00eb
\nnj\u00eb puthje eliksir ta vodha
\nkaq m\u00eb mjaftoi
\nq\u00eb t\u00eb m\u00eb dalin krah\u00eb engj\u00ebjsh
\ne kalt\u00ebrsin\u00eb qiellore ta pushtoj
\ni p\u00ebrt\u00ebrir\u00eb nga formula e rinis\u00eb
\nn\u00eb yje deshifrova
\nkodin e dashuris\u00eb
\nn\u00eb qepallat e tua do t\u00eb zbres
\nn\u00eb \u00ebndrr\u00ebn t\u00ebnde e dua nj\u00eb vend
\ndhe n\u00eb at\u00eb pellg l\u00ebng buz\u00ebsh q\u00eb ke
\ndo t\u00eb zhytem thell\u00eb e m\u00eb thell\u00eb
\ndo ta shijoj si ver\u00ebn e kuqe
\nderi sa t\u00eb dehem tap\u00eb
\ne t\u00eb nisem drejt pellgjeve tjera
\nt\u00eb mbushura l\u00ebng \u00ebmb\u00eblsie<\/p>\n
Faqe 8<\/p>\n
Nj\u00eb poezi e k\u00ebndshme dhe e realizuar mir\u00eb, brenda ciklit t\u00eb par\u00eb \u00ebsht\u00eb poezi \u201cSyt\u00eb e tu jan\u00eb poezi\u201d, ku femra b\u00ebhet vet\u00eb burim krijimi: \u201csa her\u00eb q\u00eb m\u00eb shikojn\u00eb ata sy\/ dhe bie prap\u00eb n\u00eb dashuri\u201d (f.16), poeti i l\u00eb poezit\u00eb e hapura sepse \u00e7do her\u00eb i shtohen vargjet. Poezia mbyllet me vargjet: \u201cpas \u00e7do leximi e rileximi\/ trupat qullosin \u00e7do faqe t\u00eb librit\/ prandaj syt\u00eb shnd\u00ebrruar t\u2019i kam\/ n\u00eb poezi t\u00eb shpirti\u201d (po aty, f. 17). Motivi i dashuris\u00eb as n\u00eb k\u00ebt\u00eb poezi nuk p\u00ebrfundon; ky motiv p\u00ebrs\u00ebritet vazhdimisht si proces krijues. V\u00ebshtrimi i tij mbi gruan prodhon poezi, nd\u00ebrsa poezia e prodhon dashurin\u00eb, duke krijuar nj\u00eb qark emocional ku poeti Muhamet Halili, mbetet p\u00ebrgjithmon\u00eb i rob\u00ebruar nga frym\u00ebzimi.<\/p>\n
TRINOMI \u201cM\u201d <\/p>\n
M\u00ebkatet tua
\nsi binar\u00eb hekurudhe
\nsa treni sip\u00ebr asaj rruge
\nve\u00e7 mendve zarar
\nsa hyjnesha m\u00eb deh me arom\u00ebn e saj
\nt\u00eb bukura si vet\u00eb natyra
\ne un\u00eb te ti si miza n\u00eb \u201cMjalt\u00eb\u201d
\nhaj medet<\/p>\n
Faqe 21<\/p>\n
Edhe kur poeti prek dhimbjen, si te \u201cDashuris\u00eb i mungon peshorja e saj\u201d, ai ruan tonin filozofik: \u201cajo t\u00eb ngre n\u00eb qiellin e shtat\u00eb\/ ose t\u00eb fut shtat\u00eb pash n\u00ebn dhe\u201d (f.22), por p\u00ebr t\u00eb par\u00eb se si shtegton shpirti i poetit n\u00ebp\u00ebr k\u00ebto vargje poe e sjellim k\u00ebt\u00eb poezi t\u00eb plot\u00eb:<\/p>\n
DASHURIS\u00cb I MUNGON PESHORJA E SAJ <\/p>\n
shpirti yt shtegtoi gjetiu
\nmungoi pusulla e lamtumir\u00ebs
\nsa m\u00eb shum\u00eb dua ta harroj
\naq m\u00eb shum\u00eb kam mall
\nandaj mos pyesni pse g\u00ebrryhen bjeshk\u00ebt
\ndashuria nuk paska peshore t\u00eb saj
\nas mes t\u00eb art\u00eb baraspeshe
\najo t\u00eb ngre n\u00eb qiellin e shtat\u00eb
\nose t\u00eb fut shtat\u00eb pash n\u00ebn dhe
\nn\u00eb vuajtjet e tanishme
\ne ndjej madh\u00ebshtin\u00eb e saj<\/p>\n
Faqe 22<\/p>\n
Motivi i dashuris\u00eb paraqitet si fuqi absolute e procesit lirik, pa mas\u00eb e p\u00ebrtej mas\u00ebs, duke p\u00ebrdorur nj\u00eb energji q\u00eb e lart\u00ebson njeriun, me rrezikun p\u00ebr ta shkat\u00ebrruar p\u00ebr motivin e saj erotik.<\/p>\n
2.
\nN\u00eb ciklin e dyt\u00eb, \u201cSot falet m\u00ebkati\u201d, erosi b\u00ebhet mjaft\u00eb dinamik dhe disi ledhatuese dhe nj\u00ebkoh\u00ebsisht edhe lozonjare. N\u00eb k\u00ebt\u00eb cik\u00ebl erotika lidhet me loj\u00ebn, vall\u00ebzimin, mask\u00ebn dhe tundimin e p\u00ebrkohsh\u00ebm. N\u00eb poezin\u00eb \u201cTangoja Nudo\u201d, trupi dhe ritmi bashkohen n\u00eb nj\u00eb sken\u00eb sensuale: \u201cn\u00eb podium dalim t\u00eb zhveshur\/ vall\u00ebzojm\u00eb me trupa t\u00eb ngjeshur\u201d (f.30). K\u00ebrcimi shnd\u00ebrrohet n\u00eb metafor\u00eb t\u00eb bashkimit erotik. Poetika e l\u00ebvizjes \u00ebsht\u00eb shum\u00eb e r\u00ebnd\u00ebsishme n\u00eb k\u00ebt\u00eb cik\u00ebl: trupat nuk jan\u00eb statik\u00eb, por t\u00eb p\u00ebrfshir\u00eb n\u00eb rit\u00ebm, zjarr dhe drit\u00eb.
\nNd\u00ebrsa te poezia \u201cK\u00ebrcimtarja misterioze\u201d, autori nd\u00ebrton figur\u00ebn e femr\u00ebs s\u00eb paarritshme, pothuajse mitike: \u201cvajza misterioze me mask\u00eb engj\u00eblli\/ nuk la k\u00ebpuc\u00eb kristali mbrapa\/ ve\u00e7 nj\u00eb porosi ndri\u00e7im yjesh n\u00eb qiell\/ p\u00ebrrallat jan\u00eb p\u00ebr naiv\u00ebt\u201d (f.32). Kjo poezi, m\u00eb duket se ka arritur ta \u00e7mitizoj\u00eb romantizmin klasik, sepse femra nuk \u00ebsht\u00eb princesha e p\u00ebrrall\u00ebs; ajo \u00ebsht\u00eb enigm\u00eb moderne q\u00eb ik\u00ebn pa l\u00ebn\u00eb gjurm\u00eb, p\u00ebrve\u00e7 zhg\u00ebnjimit. N\u00eb nj\u00eb tjet\u00ebr poezi me nj\u00eb ndjeshm\u00ebri t\u00eb holl\u00eb lirike \u00ebsht\u00eb vargu \u201cN\u00ebse m\u00eb thua t\u00eb dua\u201d, ku dashuria merr p\u00ebrmasa hiperbolike:
\n \u201cn\u00ebse m\u00eb thua ve\u00e7 nj\u00ebher\u00eb t\u00eb dua\/ do ta b\u00ebj h\u00ebn\u00ebn\/ karfic\u00eb n\u00eb flokun t\u00ebnd\u201d (f.33). Ky varg bart nj\u00eb imagjinat\u00eb tipike t\u00eb poezis\u00eb dashurore shqiptare, ku elementi kozmik vihet n\u00eb sh\u00ebrbim t\u00eb ndjenj\u00ebs intime. Po ashtu, poezia \u201cDilem\u00eb\u201d sjell nj\u00eb dimensionin tjet\u00ebr psikologjik t\u00eb dashuris\u00eb: \u201cm\u00eb ke dashur\/ apo ishe nj\u00eb aktore e p\u00ebrkryer\/ m\u00eb ke harruar\/ apo s\u2019m\u00eb ke pasur asnj\u00ebher\u00eb n\u00eb mendje…\u201d (f.41). N\u00eb k\u00ebto poezi dashuria nuk \u00ebsht\u00eb m\u00eb e sigurt; ajo b\u00ebhet pyetje me p\u00ebrgjigje alegorike, prandaj poeti Muhamet Halili, shpeshher\u00eb ndalet dhe p\u00ebrball\u00ebt me paqart\u00ebsit\u00eb emocionale, dhe shpeshher\u00eb duke e kthyer dilem\u00ebn n\u00eb p\u00ebrvoj\u00eb universale n\u00eb sh\u00ebrbim t\u00eb njeriut dhe njer\u00ebzores.<\/p>\n
3.
\nCikli i tret\u00eb \u201cPakt me h\u00ebn\u00ebn\u201d, \u00ebsht\u00eb me poezi m\u00eb t\u00eb realizuara, par\u00eb nga k\u00ebndv\u00ebshtrimi emocional. N\u00eb k\u00ebt\u00eb cik\u00ebl, motivi erotik nuk mbetet vet\u00ebm zjarr trupor; motuvi erotik p\u00ebrzihet me nostalgjin\u00eb, frik\u00ebn e humbjes dhe k\u00ebrkimin e p\u00ebrtejm\u00ebs. K\u00ebshtu n\u00eb poezin\u00eb \u201cMbahu h\u00ebn\u00eb\u201d, poeti krijon nj\u00eb atmosfer\u00eb intime dhe kozmike nj\u00ebkoh\u00ebsisht: \u201cdehem fort n\u2019ato buz\u00eb t\u2019fryra\/ me but\u00ebsi gjinjsh duart i mbush\/ h\u00ebn\u00ebs n\u00eb qiell i skuqet fytyra\/ kur Ti nxjerr gjith\u00e7ka n\u00eb fush\u00eb\u201d (f.53). N\u00eb k\u00ebt\u00eb rast, h\u00ebna b\u00ebhet d\u00ebshmitare e dashuris\u00eb, por edhe pjes\u00ebmarr\u00ebse emocionale n\u00eb aktin poetik. Ky motiv e b\u00ebn poezin\u00eb t\u00eb ngrihet mbi sensualitetin e zakonsh\u00ebm, dhe krijon besimin n\u00eb afinitetin poetik p\u00ebr t\u00eb zhvilluar edhe m\u00eb tej k\u00ebt\u00eb motiv.
\nNj\u00eb fines\u00eb tjet\u00ebr mjaft\u00eb e ve\u00e7ant\u00eb shfaqet te poezia \u201cBuz\u00ebt si rrush\u201d, ku poeti p\u00ebrdor metafora t\u00eb ver\u00ebs dhe rrushit p\u00ebr t\u00eb p\u00ebrshkruar puthjen: \u201cnga nj\u00eb pal\u00eb buz\u00eb si rrush\/ t\u00eb gjilanases sime\/ e zjarrt\u00eb prush\u201d (f.54), dhe p\u00ebr m\u00eb tep\u00ebr \u201cparamendojeni tani\/ \u00e7far\u00eb t\u00eb m\u00eb ket\u00eb ndodhur\/ kur prekur kam\/ cepin e buz\u00ebs s\u00eb saj\/ \u2018Muskat Hamburg\u2019\u201d (f.54). Kjo poezi me elementin e ndjeshm\u00ebris\u00eb dhe p\u00ebrjetimit ka marr\u00eb arom\u00eb vendlindjeje, duke e lokalizuar motivin erotik n\u00eb nj\u00eb identitet konkret kulturor. N\u00eb poezin\u00eb \u201cPakti me h\u00ebn\u00ebn\u201d, poeti shfaq durim m\u00eb erotik, kurse poeti Muhamet Halili duket sikur \u00ebsht\u00eb nj\u00eb njoh\u00ebs i mir\u00eb i k\u00ebtij zanati, prandaj ai nuk ngutet, le ti ngopet syri i tjetrit pasi ai paska b\u00ebr\u00eb pakt me H\u00ebn\u00ebn: \u201ckam b\u00ebr\u00eb pakt me H\u00ebn\u00ebn\/ kjo nat\u00eb do t\u00eb jet\u00eb m\u00eb e gjat\u00eb\/ derisa t\u00eb m\u00eb shuhet etja\/ e t\u00eb p\u00ebrhumbem\/ n\u00eb but\u00ebsin\u00eb e l\u00ebkur\u00ebs t\u00ebnde\u201d, (f.59). N\u00eb k\u00ebto poezi shohim se si nata erotike b\u00ebhet koh\u00eb e shenjt\u00eb e dashuris\u00eb. Nuk ka ngutje; ka soditje, pritje dhe etje t\u00eb ngadalshme. Nd\u00ebr poezit\u00eb m\u00eb t\u00eb realizuara me k\u00ebt\u00eb motiv mbetet \u201cZemra jote bujtin\u00eb\u201d: \u201cp\u00ebr ty isha nj\u00eb kalimtar i radh\u00ebs\/q\u00eb b\u00ebri konak vet\u00ebm nj\u00eb nat\u00eb\/ n\u00eb zemr\u00ebn t\u00ebnde bujtin\u00eb\u201d (f.62). Kjo metafor\u00eb e \u201cbujtin\u00ebs\u201d \u00ebsht\u00eb mjaft\u00eb e q\u00eblluar, sepse dashuria nuk \u00ebsht\u00eb m\u00eb sht\u00ebpi; \u00ebsht\u00eb ndales\u00eb e p\u00ebrkohshme. Nd\u00ebrsa te poezia \u201cFati im je ti\u201d shohim se si poeti ka sjellur rikthimin e shpres\u00ebs: \u201cma riparove zemr\u00ebn\/ tiktaket e saja\/ shpirtin ma gjall\u00ebrove\/ motiv jete m\u2019u b\u00ebre\u201d (f.72), nd\u00ebrsa poezia p\u00ebrmbyllet me vargjet: \u201cStreh\u00eb e zemr\u00ebs time\/ m\u2019u b\u00ebre\/ fati im do t\u00eb jesh\/ edhe n\u00eb k\u00ebt\u00eb bot\u00eb\/ edhe n\u00eb bot\u00ebn e p\u00ebrtejme\u201d (f.72). K\u00ebtu dashuria paraqitet si forc\u00eb shp\u00ebtuese, si rilindje shpirt\u00ebrore.
\nV\u00ebllimi mbyllet me nj\u00eb ton reflektiv te \u201cNdarja (s)\u2019\u00ebsht\u00eb fund\u201d, as shpres\u00ebn nuk duhet humbur sepse ndarja nuk \u00ebsht\u00eb fundi, por fillimi i nj\u00eb rrug\u00ebtimi. P\u00ebr vler\u00ebn q\u00eb ka poezia po e sjellim t\u00eb plot\u00eb k\u00ebtu:<\/p>\n
NDARJA (S)\u2019\u00cbSHT\u00cb FUNDI <\/p>\n
shiu i prillit
\nta fshehu lotin
\ndhimbja
\nn\u2019maje bjeshke
\nzuri vend
\nshpres\u00ebn mos e humb
\nkrah\u00ebhapur si p\u00ebllumbi
\nndiqe rrug\u00ebn
\ne drit\u00ebs diellit
\nbesom\u00eb
\nndarja (s)\u2019\u00ebsht\u00eb fund<\/p>\n
Faqe 75<\/p>\n
Ky fund lirik l\u00eb hapur mund\u00ebsin\u00eb e rikthimit erotik, duke treguar se dashuria, edhe kur mbaron, vazhdon t\u00eb jetoj\u00eb n\u00eb kujtes\u00eb e njeriut si dhe n\u00eb poezit\u00eb e poetit Muhamet Halili.<\/p>\n
P\u00ebrfundim
\nV\u00ebllimi me poezi \u201cKasaforta erotike\u201d \u00ebsht\u00eb nj\u00eb p\u00ebrmbledhje poetike ku erotika nd\u00ebrtohet me gjuh\u00eb figurative, me rit\u00ebm emocional dhe me ndjeshm\u00ebri lirike. Muhamet Halili arrin t\u00eb nd\u00ebrthur\u00eb meditimin me d\u00ebshir\u00ebn, eh er\u00eb t\u00eb tjera edhe me munges\u00ebn, sikurse q\u00eb g\u00ebrsheton truporen me shpirt\u00ebroren. Figura e Gruas n\u00eb k\u00ebt\u00eb poezi nuk \u00ebsht\u00eb vet\u00ebm objekt dashurie; ajo \u00ebsht\u00eb muz\u00eb, enigm\u00eb, plag\u00eb dhe shp\u00ebtim!… Poezia e Muhamet Halilit, ruan nj\u00eb komunikim t\u00eb drejtp\u00ebrdrejt\u00eb me lexuesin, duke p\u00ebrdorur metafora t\u00eb af\u00ebrta, gjuh\u00eb t\u00eb rrjedhshme dhe emocione autentike. Brenda k\u00ebtij universi poetik, dashuria nuk paraqitet si qet\u00ebsi e p\u00ebrhershme, por si udh\u00ebtim i trazuar nd\u00ebrmjet \u00ebndrr\u00ebs, epshit, humbjes dhe rikthimit. Mund t\u00eb them se v\u00ebllimi me poezi \u201cKasaforta erotike\u201d e Muhamet Halilit nuk zhvesh vet\u00ebm trupin e dashuris\u00eb; ajo ka hapur arkivin emocional t\u00eb njeriut bashk\u00ebkohor, ku d\u00ebshira dhe vetmia jetojn\u00eb pran\u00eb nj\u00ebra-tjetr\u00ebs.<\/p>\n","protected":false},"excerpt":{"rendered":"
Shefqet DIBRANI DASHURIA SI UNIVERS I METAFOR\u00cbS EROTIKE Muhamet Halili, \u201cKASAFORTA EROTIKE\u201d, poezi, botoi Sht\u00ebpia Botuese, \u201cBeqir Musliu\u201d, Gjilan 2025. Faqe 80. ISBN 978-9951-980-24-1 Hyrje: N\u00eb v\u00ebllimin \u201cKASAFORTA EROTIKE\u201d t\u00eb Muhamet Halilit, motivi i poezis\u00eb erotike \u00ebsht\u00eb ngritur n\u00eb simbolik\u00eb ekzistenciale. Poeti arrin t\u00eb nd\u00ebrtoj\u00eb nj\u00eb poezi mjaft t\u00eb realizuar ku trupi dhe shpirti nuk […]<\/p>\n","protected":false},"author":1,"featured_media":233637,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6],"tags":[],"class_list":{"0":"post-233636","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-opinion"},"_links":{"self":[{"href":"https:\/\/radiostargjilan.com\/web\/wp-json\/wp\/v2\/posts\/233636","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/radiostargjilan.com\/web\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/radiostargjilan.com\/web\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/radiostargjilan.com\/web\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/radiostargjilan.com\/web\/wp-json\/wp\/v2\/comments?post=233636"}],"version-history":[{"count":1,"href":"https:\/\/radiostargjilan.com\/web\/wp-json\/wp\/v2\/posts\/233636\/revisions"}],"predecessor-version":[{"id":233638,"href":"https:\/\/radiostargjilan.com\/web\/wp-json\/wp\/v2\/posts\/233636\/revisions\/233638"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/radiostargjilan.com\/web\/wp-json\/wp\/v2\/media\/233637"}],"wp:attachment":[{"href":"https:\/\/radiostargjilan.com\/web\/wp-json\/wp\/v2\/media?parent=233636"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/radiostargjilan.com\/web\/wp-json\/wp\/v2\/categories?post=233636"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/radiostargjilan.com\/web\/wp-json\/wp\/v2\/tags?post=233636"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}