{"id":28022,"date":"2021-03-17T10:22:11","date_gmt":"2021-03-17T09:22:11","guid":{"rendered":"https:\/\/www.akademie-solitude.de\/?p=28022"},"modified":"2021-12-02T08:58:17","modified_gmt":"2021-12-02T07:58:17","slug":"__trashed-8","status":"publish","type":"post","link":"https:\/\/www.akademie-solitude.de\/de\/__trashed-8\/","title":{"rendered":"Brazil, Brasil, Pindorama"},"content":{"rendered":"","protected":false},"excerpt":{"rendered":"","protected":false},"author":16,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"inline_featured_image":false,"footnotes":""},"project":[353,800],"project_type":[],"class_list":["post-28022","post","type-post","status-publish","format-standard","hentry","project-online-publications","project-on-the-occult-and-the-supernatural"],"acf":{"bgcolor":"","bgcolor_custom":"","custom_color_css_variable":"","content_type":[{"acf_fc_layout":"content_txt","acfe_flexible_layout_title":"Text","bgcolor":"","bgcolor_custom":"","layout_col_size":8,"txt_cols":"is-1-txtcol","txt":"

Lexicon<\/strong><\/span><\/h3>\r\nReinado of Our Lady of the Rosary<\/strong> \u2013 although it could be translated as Kingdom of Our Lady of the Rosary, since the words have direct equivalents in English, I have opted not to translate the term Reinado<\/em> in the text since it is a proper name of an African-Brazilian tradition, which will be one subject of the following conversation.\r\n\r\nPedir licen\u00e7a<\/strong> \u2013 Pedir<\/em> is the verb \u00bbto ask\u00ab in its infinitive form, licen\u00e7a<\/em> is a noun that can be translated as \u00bblicense.\u00ab I tried to translate this expression into English as \u00bbexcuse me\u00ab or \u00bbpardon,\u00ab but none of them fits the actual meaning. Even in Portuguese the expression is delicate, because it is a translation of the Yoruba word \u00e0g\u00f2,<\/em> expressing a request for passage, asking for space to pass someone or something. Pedir licen\u00e7a<\/em> to one\u2019s elders and young ones denotes respect.\r\n\r\nBenzedeira<\/strong> (n.) \u2013 \u00bbmedicine woman,\u00ab \u00bbhealer,\u00ab \u00bbpriestess.\u00ab Benzer<\/em>, the verb which originates the noun, cannot be simply translated into \u00bbbless.\u00ab We have a different word that is closer to \u00bbbless,\u00ab it\u2019s aben\u00e7oar.<\/em> Benzer<\/em>, however, seems to be a more concrete way of blessing. It involves praying and practices that can be related to natural medicine or rituals of healing.\r\n\r\nFor those who read this text in English, it might seem that we are talking about Brazil, but we aren\u2019t. Brasil has had at least ten names since its colonization. Pindorama<\/em> is said to have been the name of the land before the arrival of the Portuguese, and it was given by Tupi-Guarani peoples. After Brasil became independent (while the emperor was the son of the Portuguese king), the country received the name of Imp\u00e9rio do Brazil<\/em>. Now it\u2019s Rep\u00fablica Federativa do Brasil<\/em>. And that\u2019s where we are. Translation is an imperfect door.\r\n\r\nForeigner comes from fores<\/em>, door of the house, and foras<\/em>, outside. We have this word in Portuguese as well, fora<\/em>, meaning the same as it does in Latin, outside. To understand a tradition that exists in Brasil it\u2019s necessary to find some sort of door from Brazil to Brasil. Then, perhaps, one might find a door to Pindorama.\r\n\r\nPe\u00e7o licen\u00e7a.7<\/sup><\/em>\r\n\r\nTo open the door and understand what is being said behind it, there are three keys. The first one is the crowning, the second is the myth, and the third is the time: Luiza da Iola was crowned the Perpetual Queen of the Reinado de Nossa Senhora do Ros\u00e1rio<\/em> in 2018."},{"acf_fc_layout":"content_img","acfe_flexible_layout_title":"Bild(er)","bgcolor":"","bgcolor_custom":"","layout_col_size":8,"img_gallery":true,"img":[28025,28027],"img_gallery_format":""},{"acf_fc_layout":"content_txt","acfe_flexible_layout_title":"Text","bgcolor":"","bgcolor_custom":"","layout_col_size":8,"txt_cols":"is-1-txtcol","txt":"

The crowning<\/strong><\/span><\/h3>\r\nReinado<\/em> is a tradition of the establishment of an empire. According to writer and academic Leda Maria Martins, its conception includes varied elements, liturgical and ceremonial acts and narratives that reinterpret the crossings of the Black people from Africa to the Americas.8<\/sup> She also writes about the role of the tradition of crowning a Black Queen and King in \u00bbgathering Black people from different nations and ethnicities that in their singing, gestures, dances and speeches inscribed Africa in Brazilian soil.\u00ab Citing Stuckey Sterling\u2019s analysis of the crowning of black Kings during the Pinksters festival in the United States in the eighteenth century, the author draws some relations between the processes in Brasil and Cuba. The procession, the music, the drums, the dances, the unity, the recreation of memory by establishing an Empire in the Americas are all points in common between these traditions of the diaspora.\r\n

The foundational myth, legend, or story<\/strong><\/span><\/h3>\r\n\u00bbShe would tell a legend from the time of the slaves that really happened.\u00ab9<\/sup> (D. Alzira Germana Martins10<\/sup>)\r\n\r\nAlthough the worship of Our Lady of the Rosary started in Europe,11<\/sup> there are differences between the African-Brazilian and the European views of the saint. The Virgin from the stories that founded the Reinado<\/em>, unlike the European one, comes close to the men and women who rescued her from the water. She is brought to shore and sits on their drums. She chooses to make her kingdom on Earth amongst them.\r\n

The time<\/strong><\/span><\/h3>\r\nWhen the people who were transplanted from Africa arrived in Brasil, they received Christian names like Jos\u00e9 and Maria. The slave trade started around 1539.\r\n\r\nThere are records of crowning kings of Congo in Brazil in different regions since 1674. In the nineteenth century, the tradition was banned by the Catholic church, even though before that the crowning used to be encouraged by the \u00bbowners\u00ab of the enslaved people and the church itself as a means of maintaining the catholic order.\r\n\r\nThe tradition has never ceased to exist.\r\n\r\nIn 1888, slavery was abolished through a bill (one that contained only two articles) signed by the daughter of the emperor.\r\n\r\nThis is not a story of the past. As an oral narrative, the tradition of the Reinado<\/em> is rewritten, resung, redanced, added to. The dates will flow and circle. The events are happening in all times.\r\n<\/a>\r\n\r\nAlice Zanon: Luiza, you were recently crowned the Perpetual Queen of Our Lady of the Rosary. Beatriz Nascimento says that the structure of King and Queen in the Reinado <\/em>is a recreation of African societies within the possible conditions found in this adverse environment, Brasil.12<\/sup> What is the role of the tradition of the Reinado<\/em> and its symbolic systems in establishing transatlantic and beyond-time connections?<\/strong>\r\n\r\nLuiza da Iola: The legacy I assumed from my mom after fourteen years of her passage from this plane made me understand that this Ancestral crown, before being above my head, had been on the head of all the others who preceded me, and I hope by the graces of N\u2019zambi that will be on the heads of those who succeed me. We know that the people transplanted from Africa were not only blacksmiths, masters of agriculture, and spiritual leaders, but also they belonged to nations and empires. Through their strategies of resistance, they recreated by manifestations their civilizations and their kingdoms on Brazilian territory, proving that who they were hadn\u2019t been forgotten, even with the circles around the tree of forgetfulness. I believe that the biggest role of the Reinado<\/em> has been to preserve our real identity and place of belonging even in the condition of exile. The Reinado<\/em> is therefore a recreation of the Bantu civilization in Carm\u00f3polis de Minas."},{"acf_fc_layout":"content_img","acfe_flexible_layout_title":"Bild(er)","bgcolor":"","bgcolor_custom":"","layout_col_size":8,"img_gallery":false,"img":[28033],"img_gallery_format":""},{"acf_fc_layout":"content_txt","acfe_flexible_layout_title":"Text","bgcolor":"","bgcolor_custom":"","layout_col_size":8,"txt_cols":"is-1-txtcol","txt":"For Gomes e Pereira, \u00bbto go through paths trailed by ancestors is to relive the strength of communication with the invisible world, it is to participate in the mysteries of those who have already gone.\u00ab13<\/sup> Could you tell me more about your ancestors\u2019 paths in Carm\u00f3polis de Minas?<\/strong>\r\n\r\nI grew up listening to my mother I\u00f4la revere her elders anytime she spoke about herself. She would say, \u00bbI am Maria Francisca\u2019s daughter, Norberta\u2019s granddaughter, and Maria Cirilo\u2019s great-granddaughter.\u00ab I didn\u2019t get to meet any of them, but in time, especially this time where I am at, I started listening to people from Candombl\u00e9 who, before saying something, pedem licen\u00e7a<\/em>14<\/sup> \u00bbwith the blessings of my elders, with the blessings of my younger ones.\u00ab And I immediately associated that to what my mother was naturally doing when she said the names of our ancestors. It was through this feeling that I understood that these women represented great strength and power in the Carmopolitan society. My great-grandmother Maria Cirilo was a benzedeira,<\/em>15<\/sup> a healer, and exerted a strong influence in the community. She was a midwife, and many heads have been received in this world from her hands and her daughter\u2019s hands, her granddaughter\u2019s and great-granddaughter\u2019s, until this day. From this clan of ladies of the heads comes the immaterial patrimony and spiritual heritage that I have the responsibility to safeguard.\r\n\r\nThe reinadeiros<\/em> honor Our Lady of the Rosary, which is said to have been found, usually by a Black child, in the water. What is the relation between the story of Our Lady of the Rosary and the sea?<\/strong>\r\n\r\nThere are many versions for this mythical foundation of the image of Our Lady being removed from the sea, with the sacred African drums being played by the ancient Black men who, after numerous attempts that other groups had made to take her out of the water, succeeded in bringing her to shore. On Afrografias da Mem\u00f3ria,<\/em>16<\/sup> Leda Maria Martins points to three common elements in these narratives: \u00bbthe description of a situation of repression lived by the enslaved Black people; the symbolic reversion of this situation with the removal of the saint from the water or the rock, captained by the drums, and the institution of a hierarchy and another power, both founded by the mythical framework.\u00ab The origin of Our Lady that came from the sea reinforces the maternal archetype and ethnic unconscious related to the Earth-Mother-Africa, first soil of mankind. The chants of banzo,<\/em>17<\/sup>\u00a0a reminder of the Mother Land, always go through the sea, just like the route of the ships that carried the enslaved, but in the opposite direction.\r\n\r\nDo you see a connection between Catholicism and the practices of the Reinado?<\/strong>\r\n\r\nAlthough the devotion to Our Lady of the Rosary holds similarity, to the point where many define the Reinado as an African-Catholic manifestation, the manner in which white people and black people have celebrated it since the beginning is very different. This is explicit in the way the reinadeiro people manifest their worship through their corporeality and ritualistic by means of chanting, dancing, prayer and their daily routine which is always a worship to the Great Mother.\r\n\r\n<\/a>"},{"acf_fc_layout":"content_img","acfe_flexible_layout_title":"Bild(er)","bgcolor":"","bgcolor_custom":"","layout_col_size":8,"img_gallery":false,"img":[28030],"img_gallery_format":""},{"acf_fc_layout":"content_txt","acfe_flexible_layout_title":"Text","bgcolor":"","bgcolor_custom":"","layout_col_size":8,"txt_cols":"is-1-txtcol","txt":"You are a singer and released an EP with N\u00edvea Sabino called Interioranas <\/em>last November. Thinking about what Beatriz Nasci<\/strong>mento18<\/sup> said about body and dance being documents, do you see artistic manifestations as a manner of \u00bbpresentifying\u00ab history?<\/strong>\r\n\r\nThis quote reminds me of her saying that the dance for the Black person is like an act of liberation. Music, dance, and rhythm have always been a way of communicating with Ancestrality, with the extraphysical. I experience this whenever I sing, because in my tradition we pray by singing. And that is also a form of emancipation for me.\r\n\r\nIn the late nineteenth and the twentieth centuries, a practice known as the \u00bbtechnique of catechism\u00ab was very common in the schools of Brasil. It consisted of the uncritical memorization of dates and names in history classes. What does the choice of May 13, 1888, to sign the Golden Law have to do with the erasure of Ventura Mina19<\/sup> from official historiography?<\/strong>\r\n\r\nI've been learning more and more to see time as something cyclical and spiral instead of a linear continuum. The false abolition still celebrated annually on the thirteenth is strategically taught and evaluated in school curriculum. But the same attention is not given to the Black protagonism and resistance in Minas Gerais, for example. Ventura Mina led the Revolt of the Carrancas on the May 13, 1833, the largest revolt led by the enslaved in Minas Gerais, even before the Revolt of the Mal\u00eas. But these insurgencies didn't have notoriety, I believe, due to the fallacy of the submission of the enslaved people to slavery. The truth is that the protagonists of the abolitionist movement had the color Black, as people still try to omit.\r\n\r\nAs Ant\u00f4nio Bispo wrote, \u00bbeven if they burn the writing, they won\u2019t burn orality. Even if they burn the symbols, they won\u2019t burn the meanings. Even burning our people, they won\u2019t burn ancestrality.\u00ab20<\/sup> To you, what is the importance of the words in Bantu when it comes to preserving history?<\/strong>\r\n\r\nFor many traditions, words are a lot more than symbols. They carry strength, energy, a vibration. I started feeling them a while back. In my town there is a place called Cacimba. This word caught my attention and I started to think about the presence and influence of the Indigenous and African peoples in Carm\u00f3polis. Researching its etymology, I found that the word Kixima<\/em> comes from Kimbundu, from the Bantu language family, and one of its meanings is \u00bbthe well.\u00ab There, in the olden days, people washed their clothes and filled up buckets of water for the houses\u2019 reservoirs. The cacimba\/kiximba<\/em> is a sign that these people from Congo or Angola were here. They are also arrows of these passages in the villages through the names Congo, Catuc\u00e1, Mumba\u00e7a.\r\n\r\n\u00bbLet the er\u00ea <\/em>grow up to be a doctor and sign a new law \/ Let the er\u00ea<\/em> know that his great-grandfather wasn\u2019t a slave, but a true king.\u00ab21<\/sup> These are the verses of the song-manifesto Let the er\u00ea live<\/em>.22<\/sup>\u00a0Gathering 22 artists from Minas Gerais, the song was recorded in 2016 by the movement #NOSTEMOSUMSONHO.23<\/sup> What was the context of this action?<\/strong>\r\n\r\nI proposed this action from the repercussions of the Costa Barros24<\/sup> slaughter in 2015: 111 shots were fired at five Black teenagers; 83 of them hit the bodies of these boys who had gone out to celebrate\u00a0 one of them getting his first job. That week I found out that two other teenagers had been executed here, near Belo Horizonte. It was with this feeling of powerlessness and outrage that I thought I would use the weapon that I had, my voice, my chant, and I summoned as many voices as I could to amplify this message in sensibilization, conscientization, and confrontation against this sad reality: every 23 minutes a young Black man is murdered due to racism. Racism that operates in the same way here and beyond here. I imagine that being Black in Germany must be as hard as being Black in Brasil, since historical violence continues to be normalized. And because it is normalized, it doesn\u2019t cause any social commotion. Maybe through feeling and commotion we shall move forward in the combat against racism in its deepest root: structural and institutional racism. Art is our way to fight and educate.\r\n\r\n \r\n

Alice Zanon<\/strong> writes, teaches, creates lesson plans, and draws. It is said that predicates of action (\u00bbperson does\u00ab) existed in oral languages before predicates of essence (\u00bbperson is\u00ab), which were created by literate culture. She graduated in visual arts from UFMG in Brazil, she has been researching writing through its visuality and the word in space (its morphemes, lookalikes, translanguaging). She is currently studying education under an ecological perspective, oral and literate cultures, and sentence structures in Latin and Japanese.<\/p>\r\n

Luiza da Iola, <\/strong>Afromineira, countrysider, natural from Carm\u00f3polis de Minas, Perpetual Queen of Our Lady of the Rosary, guardian of ancestral memory, normalist, singer and songwriter, artivist, art educator, researcher, history teller, producer, and cultural mobilizer. Idealizer of the artistic and sociocultural movement #NOSTEMOSUMSONHO that in 2016 released the song-manifesto #deixaoereviver, in sensibilization and conscientization of the extermination of Black youth. Through her art, she wishes to promote the culture of affection and the rescue of individual and collective ancestral memories.<\/a><\/p>"},{"acf_fc_layout":"content_footnotes","acfe_flexible_layout_title":"Fu\u00dfnoten","bgcolor":"","footnotes_list_hide_numbers":false,"footnotes":[{"footnote":"Pindorama is believed to have been a mythical place for the Tupi-Guarani peoples, a land free of evil on the shore of Brasil. Pindo<\/em> means palm trees, while rama<\/em> could mean spectacle or place."},{"footnote":"The Cataguases were an indigenous tribe known to be extremely brave and who prevailed in the territory of the Brazilian state of Minas Gerais. \u00bbCountry of Catagu\u00e1s\u00ab is how Minas Gerais was once called, which could be translated into General Mines. The name relates to the gold and ore mines that were found and have been explored since the colonizers\u2019 arrival."},{"footnote":"The expression coser os p\u00e9s <\/em>is a prayer that is used to heal a part of someone\u2019s body. A ball of wool is put on top of the wound and, with a needle, the wool is knitted on the ball while the prayer is spoken."},{"footnote":"The word aguamento<\/em> comes from water, probably mouth-watering. There are many different ways to cure a child (under seven years old) from aguamento<\/em>, which is when someone craves something to eat, but the person eating will not share food with the one who desires it (it can happen with any food). This generates a feeling of depression and lack of appetite."},{"footnote":"The expression could be translated into \u00bbfallen spine.\u00ab When a child was held badly or someone threw the baby while playing with them, the baby could dislocate the middle bone in the thorax, which caused them to have uneven limbs. It was common for Mineiros to take their babies to see healers when they started crying for no reason, to check if they had espinhela ca\u00edda<\/em>. Going to a doctor was expensive, so benzedeiras<\/em> also worked to cure the physical body."},{"footnote":"Curral del Rei is the original name of Belo Horizonte, capital of Minas Gerais. Curral<\/em> is the place where you trap cattle, and del Rei <\/em>is translated as \u00bbof the King.\u00ab"},{"footnote":"Here the verb pedir<\/em> is conjugated in the first person singular of the present indicative. See Lexicon."},{"footnote":"Afrografias da Mem\u00f3ria \u2013 o Reinado do Ros\u00e1rio no Jatob\u00e1<\/em> was written in 1995 by Leda Maria Martins. The title could be roughly translated into \u00bbAfrographies of Memory \u2013 the Reinado of Rosary in Jatob\u00e1.\u00ab"},{"footnote":"Idem."},{"footnote":"D. Alzira was the Queen of Our Lady of Mercy from the Sisterhood of Our Lady of the Rosary of Jatob\u00e1. This sentence was collected by Leda Maria Martins (1995:53) during two interviews with the Queen in 1992 and 1996."},{"footnote":"According to Leda Maria Martins (1997), the cult of Our Lady of the Rosary was diffused throughout Europe and Africa by the Dominican order. Christian use of rosary of Mary dates to 1090, and the devotion to it has always been connected to the victory on the battles the Christians fought against heretics, such as their victory over the Turks near Lepanto (now Nafpaktos, Greece)."},{"footnote":"Or\u00ed<\/em> is a documentary released in 1989, written by Beatriz Nascimento and directed by Raquel Gerber."},{"footnote":"Gomes e Pereira: Negras Ra\u00edzes Mineiras: Os Arturos. <\/em>Belo Horizonte 2000. This title could be roughly translated to \u00bbBlack Roots of Minas: The Arturos.\u00ab"},{"footnote":"See Lexicon."},{"footnote":"See Lexicon."},{"footnote":"Leda Maria Martins: Afrografias da Mem\u00f3ria \u2013 o Reinado do Ros\u00e1rio no Jatob\u00e1. <\/em>Belo Horizonte 1995."},{"footnote":"According to Nei Lopes, in the Novo Dicion\u00e1rio Banto no Brasil <\/em>(New Dictionary of Bantu in Brasil), the word mbanzo<\/em> has its origin in Kimbundu and it means longing, passion, hurt. In Kikongo, mbanzu<\/em> means thought, remembrance. The author says that banzo<\/em> is a mortal nostalgia that attacked enslaved African Black people in Brasil."},{"footnote":"See note 12."},{"footnote":"Ventura Mina was the leader of an uprising known as Revolta das Carrancas (Revolt of Carrancas; Carranca is the name of a wooden sculpture of a frowned face that protects boats and houses from evil spirits), an uprising that took place in Minas Gerais, in the farms of Campo Alegre (Joyful field) and Boa Cruz (Good Cross). The farm of Campo Alegre belonged to the general congressman of the province of Minas, Gabriel Junqueira. Together with Juli\u00e3o and Domingos, Ventura Mina killed the son of Gabriel Junqueira. A small group of enslaved men (or women, we only have the official records of the state) gathered with the three of them, and they set off to Boa Cruz, killing two other families who held enslaved people. This happened on the 13th of May of 1833, 55 years before the signing of the Golden Law. At the end of that day, Ventura Mina and four fellow insurgents were killed. The other 16 men who rebelled were convicted to death penalty, with the exception of one, who was made into their executioner. This was one of the most severe convictions of collective death penalties in the history of Brazil Empire."},{"footnote":"In Coloniza\u00e7\u00e3o, quilombos: modos e significados <\/em>(2015). The title could be roughly translated into \u00bbColonization, quilombos: manners and meanings.\u00ab"},{"footnote":"Er\u00ea<\/em> is a word that comes from Yoruba, and it means \u00bbto play.\u00ab The er\u00ea <\/em>are child divinities."},{"footnote":"The song was written by S\u00e9rgio Perer\u00ea, featuring Tamara Franklin and Douglas Din."},{"footnote":"We have a dream."},{"footnote":"Costa Barros is a neighborhood in Rio de Janeiro."}]}],"intro_preview_headline":"Alice Zanon in conversation with Luiza Da Iola","intro_preview_txt":"Body-crossroads in the world is me, of Pindoramic1<\/sup> nationality. At the crossing with L\u00facia Maria de Oliveira, I am Luiza<\/em><\/strong> (Warrior), at the crossing with Elvira de Oliveira, I am da Iola<\/em><\/strong> (violet blossom). On the route of Goi\u00e1s, I was born in the country of Cataguases.2<\/sup> I am a seed of King Ambr\u00f3sio, remaining daughter of the Quilombo Campo Grande. On these Bantu Minas, I am the continuum of the dreams of my grandmothers, great-grandmothers, great-great-grandmothers and their memories. I am the outcome of blessings from many ancient Black women who knitted my feet,3<\/sup> who healed me from aguamento<\/em>4<\/sup> and espinhela ca\u00edda<\/em>.5<\/sup> I am this meeting point, dispersing point, and crossing from Tupanuara to Curral del Rei6<\/sup> and vice versa. I am this questioning of who I really am or think I am, where I come from, where I am going to. To what I came. I am this unfinished version, retouched\u00a0 daily, on the forge of good character. On it I firm my foundation, commandment, and sacrament. I am a 41-moons spirit in this body-present-matter, dancing with everything and everyone around the Mystery. (Luiza da Iola)<\/span>","intro_preview_img":28023,"post_id_old":"","post_author":null,"post_subtitle":"Alice Zanon in conversation with Luiza Da Iola","post_preview_img_hide_on_single":false,"post_txt_old":"","post_pdf":null,"post_copyright":"ccl_default","translated_post":false,"translations":null,"post_copyright_individual":"","post_related_posts":[28052,27847,28236],"related_posts_post":[28049,28051]},"_links":{"self":[{"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/posts\/28022","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/users\/16"}],"replies":[{"embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/comments?post=28022"}],"version-history":[{"count":0,"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/posts\/28022\/revisions"}],"acf:post":[{"embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/person\/28051"},{"embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/person\/28049"},{"embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/posts\/28236"},{"embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/posts\/27847"},{"embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/posts\/28052"}],"wp:attachment":[{"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/media?parent=28022"}],"wp:term":[{"taxonomy":"project","embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/project?post=28022"},{"taxonomy":"project_type","embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/project_type?post=28022"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}