{"id":269,"date":"2025-06-24T09:16:35","date_gmt":"2025-06-24T09:16:35","guid":{"rendered":"https:\/\/esselar.uz\/?p=269"},"modified":"2025-07-02T10:22:37","modified_gmt":"2025-07-02T10:22:37","slug":"esse-haqida-esse","status":"publish","type":"post","link":"https:\/\/esselar.uz\/?p=269","title":{"rendered":"Esse haqida esse"},"content":{"rendered":"

Sevara ALIJONOVA<\/strong><\/p>\n

 <\/p>\n

Ko\u2018nglimga taskin, orom istasam, Navoiyga yukinaman. Necha yillardan buyon o\u2018zgarmas aqida, \u201cU meni tushunadi, men undan o\u2018zimni topaman\u201d degan e\u2019tiqod bu. Mutolaaga chog\u2018lanishim bilanoq, Yerga o\u2018xshamas, butkul boshqa dunyoda, ko\u2018zni qamashtiruvchi kumushrang kenglik, oppoq bulut ustida o\u2018tirgandek bo\u2018laman.\u00a0 Mutolaa qanot, pokiza ruh, sakinat beradi.<\/strong><\/p>\n

Navoiyga oshufta qalblardan farqli uning ko\u2018pincha \u201co\u2018qilmay tashlab ketiladigan\u201d boblari \u2013 Allohga hamd, Payg\u2018ambarimizga na\u2019t bitilgan satrlari uchun sog\u2018inib, ba\u2019zan o\u2018zgalardan qizg\u2018onib qo\u2018lga olaman; qahramonlar taqdiri, hammaga besh qo\u2018ldek ma\u2019lum syujet qiziq bo\u2018lmagan negadir. Meni Navoiy kechinmalari, qalbi, qarashlari aks etgan bitiklar mudom o\u2018ziga chorlagan, ulardan har gal mutafakkir botini, siymosini ilg\u2018ashga uringanman.<\/p>\n

Xotiramdagi \u201ckutubxona\u201d \u201c100 eng yaxshi kitob\u201d yoki eng bestseller asarlar vajidan emas, menga o\u2018xshagan va o\u2018xshamagan insoniyatni anglash ishtiyoqidan bino bo\u2018lgan. Men uchun asardagi eng qiziq qahramon bu \u2013 muallif. Bunday qarash o\u2018zimga, qoralamalarimga ta\u2019sirini o\u2018tkazmasdan qolmagan.<\/p>\n

Jurnalistikaning \u201cjurnalist o\u2018z shaxsiy pozisiyasini bildirishga, xulosa chiqarishga haqqi yo\u2018q\u201d, degan hissiz qoliplariga sig\u2018olmay, sarkash fikrlarimning epini qilolmay qiynalardim. Ko\u2018rgan-kechirganlarim, meni mutaassir etgan kishilar, holatlar haqida o\u2018zimning shaxsiy fikrlarimni qog\u2018ozga to\u2018kkim kelaverardi. Axir, bu bitiklar na jurnalistikaga, na adabiyotga tortardi. O\u2018zimdan o\u2018zgaga shifosi, kori bormikan o\u2018zi, degan o\u2018ylar qurshovida qolardim\u2026 Toki, \u201cDunyoda bitta bo\u2018lsa ham seni tushunuvchi odamning mavjudligi, bu \u2013 sening baxting\u201d iborasini shiorga aylantirgan Mahmud Sa\u2019diy \u201csening yozganlaring maqolaga emas, essega tortadi\u201d demagunigacha. Ustoz Navoiy, Folkner yoki Fukuyama haqidagi qarashlarim, xayol, balki orzularim ustidan kulmas, ehtimol, ko\u2018nglimda endi unib chiqayotgan niholni sindirib qo\u2018yishdan tiyilardi. Orzulari bulutlarni siypalab turadigan qiz ham ichidagi po\u2018rtanalarni ochiq-oshkora so\u2018zlashga, o\u2018zini niqoblarsiz, o\u2018zidek tutishga uyalmasdi. Shu insonning birgina so\u2018zi bilan jumboq to\u2018la osmon bir qavat pastladiyu dildagi tugunlar yechildi, arosatdagi sargardonga ham yo\u2018l topildi\u2026<\/p>\n

Tan olishdan iymansam ham aytayki, universitetga kirgunimgacha esse deganda, inliz tili darajasini aniqlovchi imtihon inshosini tushunganman. O\u2018sha, menga tilsimini ochgan daqiqagacha publisistikaning \u201cesse\u201d degan namunasiga yo\u2018liqmaganman-da. Qirq yil rus maktabida adabiyotdan dars bergan bobomdan \u201cEsseni bilasizmi?\u201d deb so\u2018raganimda, \u201cYo\u2018q, yangi janr bo\u2018lsa kerak\u201d degan javob eshitdim\u2026<\/p>\n

\u201cYangi janr\u201dni o\u2018rganishga bel bog\u2018ladim-u, uning ilk bor uyg\u2018onish davrida, 1580-yillarda fransuz faylasufi va yozuvchisi Mishel Monten tomonidan adabiy atama sifatida muomalaga kiritilganini bilgach, yana o\u2018ylar girdobida qoldim. \u201cYetti asr avval paydo bo\u2018lgan janr haqida nega biz, men va bobom hech narsa bilmaymiz? Nega maktab darsliklarida birorta essega ko\u2018zim tushmagan? Shunchalik ham qoloq bo\u2018lamizmi? Adabiyot o\u2018qituvchisi bo\u2018la turib, nahot esse nimaligini bilmasa-ya?\u201d deb goh bobomning bilimlariga shubha bilan qarar, goh o\u2018zimdan jahlim chiqardi.<\/p>\n

Keyin bilsam\u2026 butun boshli avlod \u201cesse\u201ddan mahrum qilingan ekan. Sobiq ittifoq davrida na Rossiyada, na ittifoqdosh mamlakatlar adabiyoti, publisistikasida \u201cesse\u201d janri gurkirab rivojlangan. Rossiya, xususan O\u2018zbekistonda esse XX asrning 60-yillarida paydo bo\u2018lgan. Janrning fransuzcha ma\u2019nosiga xos tarzda, \u201curinib ko\u2018rishgan, sinab ko\u2018rishgan\u201d. O\u2018zbek essechiligi A.Muxtor, P.Qodirov, Mirtemir, Zulfiya, S.Ahmad, Sh.Xolmirzayevlar ijodida xotira, suhbat, badiiy-publisistik maqola va hikoya shaklida bo\u2018y ko\u2018rsatgan. Albatta, erkinlik, hurlikka tish-tirnog\u2018i bilan qarshi turgan, fikrlovchi kishilar, ziyolilar yo\u2018q qilingan, \u201cshaxsiy fikr\u201d degan tushuncha bo\u2018g\u2018ilgan zamonda \u201cerk\u201d so\u2018ziga ma\u2019nodosh \u201cesse\u201dning kun ora matbuotni bezab turishini tasavvur etish kulgili.<\/p>\n

Yetmish yillik (1922-1991) muddatda nahot dunyoning yarim aholisi so\u2018z, fikr erkinligidan qonib yashamagan? Balki o\u2018sha paytda ham dunyoni o\u2018yga cho\u2018mdirgan Monten, F.Bekon, B.Franklin, V.Irving, Ch.Lem, U.Xizlitt, Kuinsi, R.Emerson, G.Torolar tug\u2018ilishi mumkinmidi? Shu davr oralig\u2018idagi qalamkashlar\u00a0 M.Tven, R.Lind va E.Uayt singari o\u2018tkir, ayovsiz so\u2018roqlari bilan insoniyatga yuzlangan bo\u2018larmidilar? O\u2018zlarining adoqsiz o\u2018ylari va jur\u2019ati ila Volter, T.Karleyl, G.Chesterton, T.Mann, P.Valeridek janr istiqboliga hissa qo\u2018shardilar, ehtimol\u2026<\/p>\n

XIX asr oxiri \u2013 XX asr boshlariga kelib Rossiyada birdaniga Iosif Brodskiy, Mixail Epshteyn, Lev Anninskiy, Samuil Lurye, Sergey Gandlevskiy, Mixail Ayzenberg, Andrey Aryev, Igor Klex, Kirill Kobrin kabi essenavislar chiqqan bo\u2018lsa, bizda ham 1997 yili \u201cJahon adabiyoti\u201d jurnali ta\u2019sis etildi va ilk sonidayoq Alber Kamyuning \u201cIsyon va san\u2019at\u201d essesi chop etildi. Shundan so\u2018ng birin-ketin Yan Parandovskiyning \u201cSo\u2018z kimyosi\u201d, Sol Bellouning \u201cAdiblar, ziyolilar, siyosatchilar\u2026\u201d, hammualliflikda yozilgan \u201cMa\u2019budlar, brahmanlar, odamlar\u201d, D.Lixachyovning \u201cO\u2018ylar\u201d, A.Zinovyevning \u201cHaqiqat, faqat haqiqat\u201d, P.Byukenenning \u201cG\u02bbarbning halokati\u201d kabi zalvorli esselari o\u2018zbek ziyolilariga havola etildi. Nega ziyolilar deyapman? 1997 yildan buyon deyarli har sonida saralangan, dunyo tafakkur ahliga ta\u2019sirini o\u2018tkazgan esselar berib boruvchi O\u2018zbekistondagi yagona jurnal ziyolilar, qolaversa, turli dovonlardan osha hammaning ham uyiga yetib bormas, eshigini qoqmasdi\u2026<\/p>\n

Ayni shu armon, ustiga-ustak bilmasligim alami zo\u2018ridan talabalikning ikkinchi bosqichi arafasida \u201cJahon adabiyoti\u201d jurnali mutolaasiga sho\u2018ng\u2018idim. Tolening kulganimi yo hazilimi, qarangki, universitetni tamomlab, yetuk tarjimonlar, yozuvchi va publisistlar bilan bir qozonda qaynash, jahon adabiyotidagi so\u2018nggi yangiliklardan birinchilar qatorida boxabar bo\u2018lish peshonamga yozilgan ekan. Bu muqaddas dargohda ishlay boshladim. Ustozlarning etagidan tutib, ulardan ulgi oldim, mutolaa va tahrir ishi badalida \u201cJahon adabiyoti\u201d mening ijod ostonam bo\u2018ldi.<\/p>\n

Vaqtlar o\u2018tib, \u201cMen o\u2018zimni kamtar bir qalamkash \u2013 badianavis deb bilaman, layoqatimni badianavislikda ko\u2018raman. Elliginchi yillarning o\u2018rtalarida yoza boshlagan barcha mashqlarimga o\u2018ylar, izhorlar va nihoyat, esselar, mansuralar deb nom qo\u2018ydim. Taqrizlar, maqolalar, risolalarni ham badia, o\u2018y, izhor tarzida yurakdan chiqarib, tafakkur bulog\u2018idan sug\u2018orib yozish mumkin, deb o\u2018yladim. Adabiyotshunoslikni o\u2018yshunoslikka yaqinlashtirdim. Shunda hayot yurakka yaqin bo\u2018ladi, deb xayol qildim\u201d, \u2013 degan satrlarga ko\u2018zim tushdi. Muallif \u2013 necha insonlar kabi meni ham essega havasmand etgan, publisistika va tarjimashunoslikda ustoz maqomiga erishgan kamsuqum va zakiy inson Ibrohim G\u02bbafurov edi. O\u2018sha so\u2018zlar bahona bo\u2018ldiyu ancha mahallardan buyon ta\u2019qib etib kelayotgan \u201cMen nima yozyapman o\u2018zi?\u201d degan shubhali xayollardan ozod bo\u2018ldim.<\/p>\n

Ibrohim G\u02bbafurovning benazir mansuralari, esse va badialari mutolaasi ta\u2019sirida o\u2018zbek essechiligiga qiziqishim uyg\u2018ondi. Sh.Xolmirzayev, O.Sharafiddinov, I.Haqqul, Z.Isomiddinov, A.Meliboyev, Sh.Rizayev, D.Nuriy, S.Olim, S.Yoqubov, I.Qo\u2018shshayeva kabi yozuvchi-publisistlar esselarini miriqib o\u2018qiydigan, ular ijodini intiq kutadigan, muntazam kuzatib boradigan shinavandaga aylandim.<\/p>\n

Dominik de Vilpenning Fransiya kelajagi haqida o\u2018ylaganda faqat bo\u2018shliq ko\u2018ruvchi, umidsiz va xavotirga to\u2018la millionlab qalblar nidosini kuyib-yonib so\u2018zlarga muhrlagan, hukumat va xalqqa qarata \u201cUyg\u2018oninglar, axir! Mudrayverasizlarmi?\u201d xitobi (D.Vilpen. Qaqnus nidosi. JA, 2005\/6), Ivo Fisher ilgari surgan \u201cInson nafrat va muhabbatdan, xavf-xatar va umidlardan qochishi, u yashashi va \u201cgo\u2018yoki yashamasligi\u201d kerak\u201d (I.Fisher. Ma\u2019budlar, brahmanlar, odamlar. JA, 2005\/8, 152 b.) qabilidagi o\u2018ylari, hayot girdibonidan sitilib chiqib Yagonalikka erishish, \u201cMen\u201dning samoviy \u201cMen\u201dga yetishishi borasidagi chuqur tahlillari, insonning ijodga ehtiyoji Jorj Oruell keltirganidek, xudbinlik, estetik entuziazm (ishtiyoq), tarixiy impuls va siyosiy maqsadga qanchalar muvofiqligi (J.Oruell. Kitob dunyosi, 2016, 3-oktyabr.) xususidagi qarashlari, Ibrohim Haqqulning nazm shaytoniy ish ekani borasidagi tadqiqiy izlanishlari, xulosalari (I.Haqqul. Shayton nega yig\u2018lagan? Tafakkur, 2006, 3-son)\u2026 yana ko\u2018plab borliq, inson va ijodga uyg\u2018un mavzular mag\u2018zini chaqishga undovchi esselar ta\u2019siri va kuchi meni Veda ilohiyotidagi quyosh xudosi Surya holiga tushirib qo\u2018ydi\u2026 Nurlari bilan Ushasga yetdim deganda, qiz g\u2018oyib bo\u2018ladi, ertasi kuni tong bilan yana ko\u2018rinish beradi. O\u2018z jozibasi bilan sehrlab, avragancha Suryani o\u2018z ortidan ta\u2019qib etishga majbur qiladi. Esselarda ko\u2018tarilgan falsafiy-estetik, adabiy-tanqidiy, ijtimoiy-siyosiy masalalar yuzasidan ma\u2019lum xulosaga keldim deganimda, tarix, xotirani jonlantiruvchi bir inson portreti chizilgan esselar mutolaasidan so\u2018ng, o\u2018sha qahramon haqida tasavvurga ega bo\u2018ldim deganimda, bu chashmadan yana va yana suv otilib chiqaveradiyu ichganim sari chanqog\u2018im qonmaydi. O\u2018tgan yillar davomida esse men uchun chanqoqbosmas suv, so\u2018nmas ishtiyoq va mubtalolikka aylandi. Bugun esse nima, degan so\u2018roqqa javobim bor.<\/p>\n

Esse \u2013 \u201cnimadir haqida\u201d tinimsiz o\u2018ylash, tafakkur qilish, uni shaxsiy kuzatuv, tajribalaring chig\u2018irig\u2018idan o\u2018tkazib, oqqa tushirish.<\/p>\n

Esse \u2013 falsafa, insoniyatning azaliy savollariga javob izlash, anglanmagan, anglab bo\u2018lmas borliqni anglashga intilish, insoniy qadriyatlar, fazilat va illatlarga munosabat, xayrixohlik yoki inkor falsafasi.<\/p>\n

Esse \u2013 ozodlik. Quyilib kelayotgan fikrlarning o\u2018zaniga sig\u2018may toshishi. Ongga nazar, ko\u2018ngilga qaytish. Qo\u2018rquvni yengish. O\u2018zingda kechayotgan holatga o\u2018zgalarni da\u2019vatlash. Mario Vargas Losa aytganidek, \u201cAdabiyot -go\u2018zallik va baxtga yo\u2018g\u2018rilgan orzularni uyg\u2018otibgina qolmay, har qanday shaklu shamoyildagi zulm-istibdod tug\u2018diradigan xatardan ogoh etadi. Bunga shubha qilganlar savolimizga javob bersinlar-chi: yetti yoshdan yetmish yoshgacha ra\u2019iyatning yurish-turishini nazoratga olmoqchi bo\u2018lgan hukmdorlar nimadan bunchalik qo\u2018rqadi, nega qattol syenzura tartibini joriy etadi, nega mustaqil ijodkorlarning bosgan har bir qadamini cho\u2018tga soladi? Chunki ular insonning kitob sahifalari bo\u2018ylab xayolan erkin kezishi xatarli ekanini yaxshi biladilar, o\u2018quvchi kitoblarda tarannum etilgan hurlik ne\u2019mati hamda amaldagi jaholat-tahlika muhitini muqoyasa qilganida, badiiy to\u2018qima isyonga undashi mumkinligidan qo\u2018rqadilar. Yozuvchi asarlari orqali \u2013 o\u2018zi xohlaydimi-yo\u2018qmi, anglaydimi-anglamaydimi, bundan qat\u2019i nazar \u2013 norozilik keltirib chiqaradi, u dunyoning bir kam ekanini, xayolotdagi hayot o\u2018ngimizdagi hayotdan farovonroq ekanini ko\u2018rsatadi. Bu qarash fuqarolarning ongi va zehniga o\u2018rnashsa bormi, tamom, ularni aldash-avrash qiyinlashadi, panjara ortida yashashni ko\u2018z-ko\u2018z qilayotgan mirshablar va sitamgarlarning yolg\u2018oniga laqqa tushmaydi\u201d. Esse to\u2018qimalardan xoli turib, dunyoni, hayotni bor bo\u2018y-basti bilan oynaga soladiki, unda o\u2018zini ko\u2018rgan insoniyat johilligidan, ojizligidan dahshatga tushadi.<\/p>\n

Esse \u2013 lirika, ohang, qo\u2018shiq. Fikrlarning ohangga solingan shakli. Ko\u2018pincha ko\u2018ngil qa\u2019ridan otilib chiqqani boismi, esselar o\u2018z ohangi bilan yaraladi. Ozurda qalblarga qo\u2018shiqdek malham, she\u2019rdek dardkash, tashna shuurga ozuqa. Mahoratli publisist, essenavis A.Agranovskiy publisistikaning muhim belgisi deb uning lirikligini nazarda tutadi va shunday deydi: \u201cHaqiqiy publisistika lirikdir. U shu ma\u2019noda lirikki, muallifning o\u2018zi jamiyat hayotidan ta\u2019sirlangan kechinmalarini yozishga jur\u2019at qiladi\u201d (Agranovskiy A.A. Svoyego dela master: Zametki pisatelya. M., 1980.S.9.).<\/p>\n

Esse \u2013 ishora, istehzo, kinoya. U Montenning \u201cTajribalar\u201di, F.Bekonning qadriyatlar nishonga olingan uchqur o\u2018ylari, I.Brodskiy qalamidan tomgan \u201czerikish\u201d mahsullari, G.Uellsning donolar va nodonlarga kinoya-kesatig\u2018i, R.Emersonning hamisha o\u2018zini oqlashga urinuvchi odamzodga qarata achchiq qahqahasi, T.Eliotning ongni sug\u2018ormagan madhiyaboz shoirlarga tarsakisi, B.Franklinning texnik taraqqiyot va san\u2019at haqidagi nozik ishoralari.<\/p>\n

Esse \u2013 muloqot. G\u02bboyibiy kitobxon bilan jonli suhbat.<\/strong><\/p>\n

Esse \u2013 isyon. Muallifning mukammallikka da\u2019vosi, nomukammal dunyoga zardasi. Alber Kamyu \u201cIsyon va san\u2019at\u201d essesida \u201cIjod \u2013 vahdalul vujudga intilish, shu bilan birga mavjud olamdan qochish, uni inkor qilish hamdir. Biroq u olamda o\u2018zligini topolmagani, bu olam o\u2018zligiga mos kelmagani uchungina inkor qiladi\u201d (A.Kamyu. Isyonkor odam. JA., 1997. 1-son, 183 b.) desa, \u201cDo\u2018zaxdagi Prometey\u201d essesida \u201cBugun insoniyatning isyoni mashinalarda mujassamlashadi, san\u2019at va san\u2019at tarafida turgan narsalarning hammasini u ishga halal beruvchi to\u2018siq-g\u2018ov, hatto, qullik alomati deb biladi\u201d deya o\u2018zi ham esselari orqali mavjud holatga isyon ko\u2018taradi.<\/p>\n

Bahs. Paradoks. Vashington Irvingning \u201cMuhammad hayoti\u201d, Patrik Byukenenning \u201cG\u02bbarbning halokati\u201d esselari juda katta ijtimoiy bahslarga sabab bo\u2018lgan, paradoksal fikrlar to\u2018qnashgan. Shuningdek, esseda muallifning ichki va tashqi \u201cMen\u201di o\u2018rtasidagi bahs, paradoks, inkor o\u2018quvchini so\u2018nggi satrgacha o\u2018qishga majbur etadi.<\/p>\n

Esse \u2013 yakun, tugal xulosa. Essenavis jurnalist yoki yozuvchidek xulosani o\u2018quvchiga qoldirmaydi. Mavzuga o\u2018z xulosasi bilan nuqta qo\u2018yadi. Yoki xulosa mahsuli bo\u2018lib esse yaraladi.<\/p>\n

***<\/strong><\/p>\n

\u00a0Ayrim olimlar tarix qatlariga nazar tashlab, essechilikning otasi Monten emas, Klavdiy Elian (eramizdan avvalgi 165-235 yillarda yashab ijod qilgan qadimgi Rim mutafakkiri va yozuvchisi) ilk esse namunalari \u201cTajribalar\u201dda emas, \u201cTavrot\u201d, \u201cEski Ahd\u201dda uchrashini ma\u2019lum qiladilar. Shu ma\u2019noda, didaktik adabiyot namunalari, A.Navoiyning \u201cMahbub ul-qulub\u201d, Forobiyning \u201cFozil odamlar shahri\u201d, Imom G\u02bbazzoliyning \u201cMukoshafat ul-qulub\u201d asarlarida ham esse unsurlarini uchratish mumkin.<\/p>\n

Ko\u2018ngilning mayliga quloq tutsam, Montenning \u201cTajribalar\u201didan ko\u2018ra Navoiyning sano, tavallolarini qo\u2018msayveradi. Essening o\u2018zini ham, essega mavzuni ham unda ko\u2018radi\u2026<\/p>\n

\u00a0<\/em>\u201cJahon adabiyoti\u201d jurnali, 2020\/8.<\/em><\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Sevara ALIJONOVA   Ko\u2018nglimga taskin, orom istasam, Navoiyga yukinaman. Necha yillardan buyon o\u2018zgarmas aqida, \u201cU meni tushunadi, men undan o\u2018zimni topaman\u201d degan e\u2019tiqod bu. Mutolaaga chog\u2018lanishim bilanoq, Yerga o\u2018xshamas, butkul boshqa dunyoda, ko\u2018zni qamashtiruvchi kumushrang kenglik, oppoq bulut ustida o\u2018tirgandek bo\u2018laman.\u00a0 Mutolaa qanot, pokiza ruh, sakinat beradi. Navoiyga oshufta qalblardan farqli uning ko\u2018pincha \u201co\u2018qilmay tashlab […]<\/p>\n","protected":false},"author":1,"featured_media":270,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"om_disable_all_campaigns":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"tdm_status":"","tdm_grid_status":"","footnotes":""},"categories":[17],"tags":[],"class_list":{"0":"post-269","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-esse-haqida"},"_links":{"self":[{"href":"https:\/\/esselar.uz\/index.php?rest_route=\/wp\/v2\/posts\/269","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/esselar.uz\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/esselar.uz\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/esselar.uz\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/esselar.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=269"}],"version-history":[{"count":2,"href":"https:\/\/esselar.uz\/index.php?rest_route=\/wp\/v2\/posts\/269\/revisions"}],"predecessor-version":[{"id":326,"href":"https:\/\/esselar.uz\/index.php?rest_route=\/wp\/v2\/posts\/269\/revisions\/326"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/esselar.uz\/index.php?rest_route=\/wp\/v2\/media\/270"}],"wp:attachment":[{"href":"https:\/\/esselar.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=269"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/esselar.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=269"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/esselar.uz\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=269"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}