{"id":2142,"date":"2026-07-28T00:43:03","date_gmt":"2026-07-28T00:43:03","guid":{"rendered":"https:\/\/genealogia.com.ar\/?p=2142"},"modified":"2026-07-28T00:43:04","modified_gmt":"2026-07-28T00:43:04","slug":"%e1%b8%a5-a-k-e-t-i-a","status":"publish","type":"post","link":"https:\/\/genealogia.com.ar\/en\/%e1%b8%a5-a-k-e-t-i-a\/","title":{"rendered":"\u1e24 A K E T \u00cd A"},"content":{"rendered":"\n\n\n

\u1e24aket\u00eda<\/strong> (also \u1e24akit\u00eda, \u1e24aquet\u00eda<\/strong>, \u1e24aquit\u00eda, <\/strong>or Jaquet\u00eda<\/strong>), the Judeo-Spanish vernacular spoken mainly in northern Morocco, it has also been spoken in the past in Oran, Gibraltar and in other regions in Morocco as Fez, Mequines, Debdu, Wazan, Mogador and more.  It is predominantly composed of medieval Castilian infused with vocabulary from other linguistic sources, nevertheless, amusing as it may seem, many of its speakers considered it a pure Spanish.  In recent generations, contemporary Castilian vocabulary has been replacing the archaic counterparts in \u1e24aket<\/strong>\u00eda<\/strong>. This process, already noticeable by the end of the nineteenth century, has accelerated during the twentieth century.  As a result, the vernacular has changed drastically in recent generations and became a mixture of the two.  The descendants of the community, fluent in contemporary Spanish for generations already, still tend to pepper their talk with vocabulary and expressions in \u1e24aket<\/strong>\u00eda<\/strong> without paying attention to, at times even without noticing, the different linguistic source of the words. It is important to note however, whereas the \u1e24aket\u00eda<\/strong> has been the spoken language, Ladino<\/strong> was the literary language of the community. (What is called ‘Ladino’ today, is not the literary ‘Ladino’ Language).<\/p>\n\n\n\n

            Most of the Jews who were expelled from Spain in 1492 settled around the Mediterranean and in the Balkans.  However, most of the megorashim<\/em><\/strong> (expelled) who fled to the nearby shores of North Africa, established themselves for the most part in Morocco and western Algiers. As time went by, many of them assimilated into the local Jewish communities and gradually adopted their languages and customs.  Indeed, the megorashim<\/em><\/strong> who wandered to the southern parts of Morocco slowly substituted most of their Spanish with the local Judeo-Moroccan Arabic dialect.  Thus, not all the descendants of the expelled Sephardim<\/em><\/strong> (in Hebrew: Jews from Spain) who arrived in Morocco held on to their Judeo-Spanish until present days.  For example, the Jews of Fez, Morocco, spoke Spanish for generations after the expulsion; the Takkanot<\/em><\/strong>, the ordinances for the Castilian community in Morocco by the Rabbis of Fez (referring to the expelled Sephardim), were written at first in Spanish, but by the second half of the  eighteenth century the ordinances were written already in the local Judeo-Moroccan Arabic.  Nonetheless, there are still many words in \u1e24aket\u00eda<\/strong>, Spanish and Portuguese in the local Judeo-Moroccan Arabic dialect (Shetrit, Joseph).<\/p>\n\n\n\n

            This was not the case, however, with the Sephardim<\/em> who settled in northern Morocco and in the Ottoman Empire. These communities preserved their medieval Spanish (predominantly Castilian with other regional Iberian dialects), albeit adding words borrowed from their new surrounding throughout the centuries. Whereas the Judeo-Spanish vernaculars of eastern Mediterranean communities incorporated words in Turkish, Greek, Hebrew, Slavic and French, the imported vocabulary in the \u1e24aket\u00eda<\/strong>were primarily from Hebrew, the local Judeo-Moroccan Arabic, the Arabic that was spoken in Spain before the expulsion, Portuguese, French, and English and Italian to a lesser degree.<\/p>\n\n\n\n

            The Spanish Jewry spoke a somewhat culturally modified Spanish, peppered with Hebrew and Jewish expressions. Interestingly, it seems that this peculiarity was not unfamiliar to the public. The philologists Jos\u00e9 Benoliel and Isaac Benharroch mention several authors who incorporated in their works Judeo-Spanish vocabulary.  In Miguel de Cervantes’ the Fraudulent Marriage<\/em> we come across characteristic expressions as: \u00abdezMAZALado<\/em><\/strong>\u00bb (the Hebrew word \u00abMAZAL\u00bb<\/em><\/strong> = \u00abgood luck\u00bb, with the distinctive Spanish prefix and suffix that alter its meaning to \u00abunlucky\u00bb), \u00abel Dio<\/em><\/strong>\u00bb (\u00abGod\u00bb in Judeo-Spanish, unlike \u00abDios\u00bb<\/em><\/strong> in Spanish), <\/em>and more.<\/em>  Similarly, Luis Henrriques, a sixteenth century Portuguese poet, used considerable number of them, such as:   bera\u1e25a<\/em><\/strong> (blessing), min\u1e25a, <\/em><\/strong>(an afternoon prayer) kadosh <\/em><\/strong>(holy), shabbat, <\/em><\/strong>(Saturday), guay <\/em><\/strong>(woe– exclamation of grief or distress), dafina<\/em><\/strong> (the traditional Saturday dish of the Moroccan Jewry, slowly cooked, starting on Friday afternoon).<\/p>\n\n\n\n

            The pronunciation and the conjugation of the verbs in \u1e24aket\u00eda<\/strong> adhere in most cases to the archaic Castilian rules. For example, the consonant \u00abj\u00bb, <\/em>which in contemporary Spanish sounds quite slike the Hebrew \u00ab\u05d7\u00bb ( =\u1e24)<\/strong>, is pronounced in \u1e24aket\u00eda<\/strong> like the French \u201cj\u201d (as in Jardin<\/em><\/strong>). <\/em>The archaic sound \u00absh\u00bb (which was represented by the letter \u00abx\u00bb in the past) does not exist in contemporary Spanish, while it has been preserved in \u1e24aket\u00eda<\/strong>.    Likewise, the verbs are conjugated differently from the contemporary pattern.  For example: \u00abcaminIMOS<\/em><\/strong>\u00ab, \u00abviniTES<\/em>\u00ab<\/strong> and\u00bbtenGOY<\/em><\/strong>\u00bb are the conjugation in \u1e24aket\u00eda<\/strong> instead of the contemporary \u00abcaminAMOS<\/em><\/strong>\u00ab, \u00abviniSTE<\/em>\u00bb <\/strong>and \u00abtenGO<\/em><\/strong>\u00bb (meaning [we] \u00abwalked\u00bb, [you] \u00abcame\u00bb, [I] \u00abhave\u00bb).   Additionally, the words imported to the \u1e24aket\u00eda<\/strong> from other languages have been Hispanicize by applying Spanish morphological rules.  This group of foreign words consists of the root word in various languages with the typical Spanish prefix and suffix. For example, \u00abmudda<\/em>\u00ab<\/strong> = \u00absleep\u00bb in local Judeo-Moroccan Arabic, will assume the Spanish suffix \u00abAR\u00bb<\/strong> and becomes \u00abmuddeAR<\/em><\/strong>\u00ab, meaning \u00abto sleep\u00bb in \u1e24aket\u00eda<\/strong>.  Likewise, the equivalent term in \u1e24aket\u00eda<\/strong> for the Spanish \u00abcurar<\/em>\u00ab<\/strong> (to cure) is \u00abroffeAR<\/em>\u00ab<\/strong> (from roffe =<\/em><\/strong> doctor in Hebrew). The word: atornAR <\/em><\/strong>originated in \u00abattorney\u00bb,and indeed in \u1e24aket\u00eda<\/strong> it means ‘to protect’ or ‘to come to the defense’ of someone.  The archaic Spanish vocabulary that forms the basis of the \u1e24aket\u00eda<\/strong> has been preserved either in its archaic form: cuarter\u00f3n,<\/em><\/strong> forno, shabon<\/em><\/strong> as opposed to the contemporary cuarto,<\/em><\/strong> horno, jab\u00f3n (<\/em><\/strong>quarter, oven, soap), or with some modification:  nublina<\/em><\/strong>, faldiquera<\/em><\/strong>, escura\u00f1a<\/em><\/strong>, as opposed to the archaic niebla, faltriquera, escuridad; <\/em><\/strong>its<\/em> contemporary being: neblina, bolsillo, oscuridad <\/em><\/strong> (fogy, pocket, darkness). Additionally, there is a group of words that differs in meaning.  For example, the verbs: faltar, quitar, echar, <\/em><\/strong>stand in \u1e24aket\u00eda<\/strong> for: to die, to divorce, to lay down, while in contemporary Spanish the meaning is: to lack (something), to remove, to throw.<\/p>\n\n\n\n

The syntax, on the other hand, has been evolving, and it has been gradually emulating the contemporary Spanish rules with some exceptions: purposefully playful composed sentences with an unconventional order of words, aphorisms, blessings etc. <\/strong>There is a slight variation in the \u1e24aket\u00eda<\/strong> that wasspoken in the various Moroccan towns. In Tetuan, for example, the \u1e24aket\u00eda<\/strong> kept most of its archaic Spanish vocabulary and there are less imported words from the Moroccan surrounding, unlike Tangier’s which contains somewhat more Judeo-Moroccan and French vocabulary. In the Atlantic coastal cities, on the other hand, Portuguese and even English had a stronger presence.<\/p>\n\n\n\n

            Whereas \u1e24aket\u00eda<\/strong> has been the daily vernacular, the literary language remained the Ladino<\/strong>, whose archaic Castilian vocabulary has been preserved to date. The rabbis in Spain used a unique method for translating Hebrew biblical and liturgical texts (example: Haggadah for Pesah<\/em><\/strong>).  It was a word-for-word (calque) translation into medieval Spanish while following the Hebrew syntax rules. This linguistic fusion was called Ladino, <\/strong>and Ha\u00efm-Vidal Sephiha, the foremost scholar of Judeo-Spanish languages, defined it as: <\/strong>Hebrew clothed in Spanish.<\/strong>  <\/strong>Until its formulation during the 12th<\/sup> century, the spoken language in Spain (a Latin derivative) was referred to as ‘Latino’ or ‘Ladino’. ‘Espa\u00f1ol’ or ‘Castellano’ had been coined after its formulation. This explains why the rabbis called their translations ‘Ladino’, it was simply the name of the spoken language in Spain. Indeed, the Rabbis used to refer to their way of translating the texts as \u00abdoing it in Ladino\u00bb or \u00abA Ladinar\u00bb<\/strong> (meaning \u00abTo Ladinize\u00bb). The sermons at the synagogues as well as  the written texts and community records were also conducted and written in Ladino<\/strong> (or in Hebrew). This unique translation-method was maintained for generations throughout the Sephardic Diaspora, and it was written in the past in hasi-kolmos<\/strong> characters (Sephardic cursive script=Solitreo<\/em><\/strong>).<\/p>\n\n\n\n

          Ha\u00efm-Vidal Sephiha, the historian Paloma D\u00edaz-Mas, as well as other philologists, argue that Ladino<\/strong> was never, nor could it be, a spoken language, and that pure Ladino<\/strong> can be found only in religious texts. Contrary to the hermetic character of Ladino<\/strong>, <\/strong>all the Judeo-Spanish vernaculars are scattered with a considerable amount of vocabulary imported from the surrounding communities. The Ladino<\/strong> has been the literary language of all the Sephardic communities in the world, and its archaic Castilian vocabulary is the basis of the Judeo-Spanish from Morocco – \u1e24aket\u00eda<\/strong>, as well as the basis of the various Judeo-Spanish vernaculars from the Balkans, Turkey and Greece. In recent years, however, the Judeo-Spanish vernaculars of the eastern Mediterranean — the Djudezmo<\/strong>, Spaniolit<\/strong>, Judeo-Espanyol<\/strong> etc. (as they were called until quite recently) — are being erroneously called Ladino<\/strong>.  There is a categorical objection among the scholars for this name-change, and they maintain that the Judeo-Spanish vernaculars from the Balkans, Turkey and Greece are not Ladino<\/strong>.<\/p>\n\n\n\n

            It is worth noting that the ballads (called \u00abromances<\/em><\/strong>\u00ab) which have been preserved by the expelled Sephardim<\/em><\/strong>, who continued singing and cherishing them throughout the centuries, are in Ladino<\/strong>; they are almost devoid of any imported words. In his monumental ballad collection, Romances de Tetuan,<\/em> the renowned Spaniard musicologist Arcadio de Larrea Palac\u00edn wrote that Spanish Ballads from the fifteenth century, otherwise lost to the Spaniards, were preserved thanks to the Sephardim<\/em><\/strong>.  Interestingly, similar ballads are found in the musical compendium of the eastern and western Mediterranean communities. But, whereas the lyrical versions of both communities are nearly the same, the melodies differ from each other. Ethnomusicologists, the late Henrietta Yurchenco for example, argued that while the ballads of the Sephardim<\/em><\/strong> in the eastern Mediterranean incorporated Balkan musical influences, the melodies of the ballads which have been preserved to date by the Jews of northern Morocco, are almost faithful to the original medieval melodies.<\/p>\n\n\n\n

            There are several theories regarding the origin of the word \u00ab\u1e24aket\u00eda<\/strong>\u00ab.  Some scholars think that it probably stemmed from the Arabic \u00ab\u1e24AKKA<\/em><\/strong>\u00bb which means \u00abto chat\u00bb or \u00abto tell\u00bb. Although others, especially the philologists Joseph Toledano and Isaac B. Benharroch, argue that the word<\/p>\n\n\n\n

\u00ab\u1e24aket\u00eda<\/strong>\u00bb alludes to the Hebrew name Is.\u1e25aq<\/strong>(Isaac), which was the generic name for a Jewish man. The use of diminutive form is very characteristic of the Sephardic culture.Is.\u1e25aquito,<\/strong> the diminutive ofIs.\u1e25aq, <\/strong>evolved to \u1e24akito<\/strong> and by extension to \u00ab\u1e24aketia\u00bb<\/strong>, meaning the language of the \u1e24akitos <\/strong>= Isaac’s children (Jewish people).  Additionally, Benharroch points out that the term \u00ab\u1e24aket\u00eda<\/strong> \u00bb was not mentioned, used, or documented prior to 1919, when it first appeared in the book of Manuel Ortega, Los Hebreos de Marruecos <\/em>(The Hebrews of Morocco). <\/em> The Spanish soldiers who remain in Northern Morocco since 1860 for two years following what is called \u00abLa Guerra de Africa\u201d, referred to the language of the local Jews as \u00abCastilian, although with a strange accent.\u00bb  (Alarc\u00f3n).  However, it was Jos\u00e9 Benoliel who coined the term in his Dialecto Jodeo-Hispano=Marroqui O Hakitia <\/em>(originally published between 1926 – 1952). Indeed, years ago, we used to refer to our spoken language as Espa\u00f1ol<\/strong> and not \u00ab\u1e24aket\u00eda<\/strong>\u00ab, because to us it was Spanish and nothing else.<\/p>\n\n\n\n

            Whatever the origin of the name is, \u1e24aket\u00eda<\/strong> has encapsulated the piousness, warmth, laughter, wits, and generous spirit, all cultural characteristics of the Moroccan Sephardic Jewry.  \u1e24aket\u00eda<\/strong> contains a wealth of terms and synonyms; it is a rich language that many cultural and linguistic fountains have irrigated it. \u1e24aket\u00eda<\/strong> is a humorist language, a comical one that allows for grammatical freedom either in the syntax, or by twisting and bending words and expressions. This \u00ablinguistic liberty\u00bb garnishes the conversation with innumerable witty and funny expressions: Ferazmal <\/em><\/strong>is a common term for a close and dear person, but given to the context, it can assume an ironic meaning as well.  The term is created from three words: Fera<\/em><\/strong>[z<\/strong>] de Mal<\/strong><\/em>, which mean \u201cout of all calamities\u201d (Fera<\/em><\/strong> is the archaic word for the contemporary Fuera<\/em><\/strong>). Cazzamento<\/em><\/strong> means marriage (a slight change to the Spanish Casamiento<\/em><\/strong>), and CazzaPRETO is the comical term for signaling a sour marriage (preto<\/em><\/strong> in Portuguese means dark or black, and in \u1e24aket\u00eda<\/strong> it stands for something negative and bad). In his book El Libro de Selom\u00f3, <\/em>Solly Levy noted a similar rebellious spirit that pays no head to linguistic rules, in the dialects of Quebec and Buenos Aires; the \u00abJual<\/strong>\u00bb and the \u00abLunfardo Porte\u00f1o<\/strong>\u00ab.  <\/p>\n\n\n\n

            Unfortunately, \u1e24aket\u00eda<\/strong> is a spoken language, and as such it was not esteemed; anything written in \u1e24aket\u00eda<\/strong>(<\/em>and inLadino<\/strong>)<\/em>, was written in hasi-kolmos <\/em><\/strong>until the turn of the twenty\u2019s century.  <\/em><\/strong>Latin characters started replacing the hasi-kolmos<\/em><\/strong> script during the twenties century. While the Rabbis continued carrying out their sermons and their writings in Ladino<\/strong> or in Hebrew (and since the twenties century in Spanish as well), the educated elite abandoned the \u1e24aket\u00eda<\/strong> in favor of contemporary Spanish or French. The \u1e24aket\u00eda<\/strong> was looked down upon, as if it was the \u00abpoor relative\u00bb of Spanish. It was put aside, far from ears and eyes, together with the women’s colorfully fringed headgear and stately dress (called traje de berberisca<\/em><\/strong>in \u1e24aket\u00eda or<\/em><\/strong> keswa kbira<\/em> <\/strong>in the local Judeo-Moroccan dialect, which means \u00ab<\/strong>the grand dress\u00bb).  The proximity to Spain, the establishment of communities in Gibraltar and Latin America by Moroccan Jews, the occupation of Tetuan by the Spaniards in 1860, the establishment of the schools of \u00abAlliance Israelite Universelle<\/strong>\u00ab, and finally, the Spanish and French protectorate since 1912, intensified the hispanization of the \u1e24aket\u00eda<\/strong>, which resulted in substituting many archaic terms with contemporary ones, and in continuously updating the \u1e24aket\u00eda<\/strong> to the contemporary spoken Spanish.  <\/p>\n\n\n\n

            The Moroccan Jewry, numbered close to 300,000 in 1948, is dispersed all over the world now. The creation of Israel, the Arab – Israeli wars and the regained Moroccan independence from Spain and France, casted a heavy blow on the community. Its members emigrated mainly to Israel, Spain, France, England, Belgium, Switzerland, North and Latin America. The community in Morocco has dwindled to a couple of thousands.                                                                                                                 <\/p>\n\n\n\n

             The distance from its emotional, spiritual and cultural springhead; living far from the fountain that had been nourishing its roots for centuries, is affecting the \u1e24aket\u00eda.  <\/strong>Presently, <\/strong>not many <\/strong>can speak it fluently, but fortunately there are innumerable \u1e24aket\u00eda<\/strong> aficionados<\/em><\/strong> who strive to preserve the language by infusing vocabulary and aphorism \u1e24aketicos<\/strong> in their Spanish.<\/p>\n\n\n\n

            Thus, even though descendents of the community grew up in different parts of the world, \u1e24aket\u00eda<\/strong> remained the language of the soul; the language of affection that brings smiles to our faces and warmth to our hearts.  It is a language that carries on unique traditions and glorious memories, albeit distanced.  Though these memories have been orally transmitted and not firsthand experiences, they are planted in our hearts, minds and souls. Therefore, it is our duty to cherish it and keep the \u1e24aket\u00eda<\/strong>language alive, as our forefathers did. After all, it is the debt we owe to our forefathers, the \u1e24akitos<\/strong>.<\/p>\n\n\n\n

Pronunciation<\/strong><\/p>\n\n\n\n

\u1e24<\/strong> = the Hebrew \u00ab\u05d7\u00bb (\u05d7\u05db\u05dd).<\/p>\n\n\n\n

Bibliography<\/strong><\/p>\n\n\n\n

Alarc\u00f3n, Pedro Antonio de.  Diario de un Testigo de la Guerra de \u00c1frica.<\/em> <\/strong><\/p>\n\n\n\n

Alexander-Frizer, Tamar & Bentolila, Yaakov. La palabra en su hora es oro.<\/em><\/p>\n\n\n\n

Bar Asher, Shalom. \u05e1\u05e4\u05e8 \u05d4\u05ea\u05e7\u05e0\u05d5\u05ea : \u05d9\u05d4\u05d5\u05d3\u05d9 \u05e1\u05e4\u05e8\u05d3 \u05d5\u05e4\u05d5\u05e8\u05d8\u05d5\u05d2\u05dc \u05d1\u05de\u05e8\u05d5\u05e7\u05d5 – (1753 -1492) \u05e1\u05d3\u05e8\u05d9 \u05d4\u05d7\u05d1\u05e8\u05d4 \u05d4\u05d9\u05d4\u05d5\u05d3\u05d9\u05ea \u05d1\u05e4\u05d0\u05e1<\/em><\/p>\n\n\n\n

                                                                               .\u05de\u05e9\u05e4\u05d7\u05d4, \u05d4\u05e0\u05d4\u05d2\u05d4 \u05d5\u05db\u05dc\u05db\u05dc\u05d4<\/em><\/em><\/p>\n\n\n\n

Bendayan de Bendelac, Alegria.  Diccionario del Judeoespa\u00f1ol de los Sefard\u00edes del norte de                     Marruecos.<\/em><\/p>\n\n\n\n

Bendelac, Alegria. Los Nuestros: Sejina, Ltuarios, Jaquet\u00eda y Fra\u0135a<\/em><\/p>\n\n\n\n

Benharroch, B. Isaac. Diccionario de \u1e24aquet\u00eda.<\/em><\/p>\n\n\n\n

Benoliel, Jose.  Dialecto Judeo-Hispanico-Marroqui o \u1e24akitia.<\/em><\/p>\n\n\n\n

Botbol Hachuel, Abraham. El Desv\u00e1n de los Recuerdos.<\/em><\/p>\n\n\n\n

Chouraqui, Andre. Between East and West: A History of the Jews of North Africa<\/em> <\/em><\/p>\n\n\n\n

D\u00edaz-Mas, Paloma. Los Sefard\u00edes: Historia, Lengua y Cultura.<\/em><\/p>\n\n\n\n

Gerber, Jane. Jewish Society in Fez: 1450-1700.<\/em> <\/p>\n\n\n\n

Gerber, Jane. The Jews of Spain: A History of the Sephardic Experience.<\/em><\/p>\n\n\n\n

 Larrea Palac\u00edn, Arcadio de. Romances De Tetu\u00e1n.<\/em><\/p>\n\n\n\n

Levy, Solly. El Libro De Selom\u00f3.<\/em><\/p>\n\n\n\n

Ortega, L. Manuel. Los Hebreos en  Marruecos<\/em>.<\/p>\n\n\n\n

Sephiha, Ha\u00efm-Vidal. \u00abYiddish and Judeo-Spanish, a European Heritage\u00bb.<\/em><\/p>\n\n\n\n

Serels, Mitchell.  A History of the Jews in Tangier in the Nineteenth and Twentieth Centuries.<\/em><\/p>\n\n\n\n

Shetrit, Joseph. \u00abJudeo-Arabic and Judeo-Spanish in morocco and their Sociolinguistic    Interaction\u00bb<\/em>.<\/em><\/p>\n\n\n\n

Yurchenco, Henrietta. La Vuelta Al Mundo En 80 A\u0148os.<\/em><\/p>\n\n\n\n

\u00a9 2010, Alicia Sisso Raz<\/p>\n\n\n\n

The article is at the Data Base of Beit Hatefutsot, the Museum of Jewish Diaspora, Tel Aviv<\/p>\n","protected":false},"excerpt":{"rendered":"

\u1e24aket\u00eda (also \u1e24akit\u00eda, \u1e24aquet\u00eda, \u1e24aquit\u00eda, or Jaquet\u00eda), the Judeo-Spanish vernacular spoken mainly in northern Morocco, it has also been spoken in the past in Oran, Gibraltar and in other regions in Morocco as Fez, Mequines, Debdu, Wazan, Mogador and more.  It is predominantly composed of medieval Castilian infused with vocabulary from other linguistic sources, nevertheless,… <\/p>","protected":false},"author":2,"featured_media":1795,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"neve_meta_sidebar":"","neve_meta_container":"","neve_meta_enable_content_width":"","neve_meta_content_width":0,"neve_meta_title_alignment":"","neve_meta_author_avatar":"","neve_post_elements_order":"","neve_meta_disable_header":"","neve_meta_disable_footer":"","neve_meta_disable_title":"","_themeisle_gutenberg_block_has_review":false,"footnotes":""},"categories":[48],"tags":[46,71],"class_list":["post-2142","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-english","tag-haketia-2","tag-the-language"],"_links":{"self":[{"href":"https:\/\/genealogia.com.ar\/en\/wp-json\/wp\/v2\/posts\/2142","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/genealogia.com.ar\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/genealogia.com.ar\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/genealogia.com.ar\/en\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/genealogia.com.ar\/en\/wp-json\/wp\/v2\/comments?post=2142"}],"version-history":[{"count":1,"href":"https:\/\/genealogia.com.ar\/en\/wp-json\/wp\/v2\/posts\/2142\/revisions"}],"predecessor-version":[{"id":2143,"href":"https:\/\/genealogia.com.ar\/en\/wp-json\/wp\/v2\/posts\/2142\/revisions\/2143"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/genealogia.com.ar\/en\/wp-json\/wp\/v2\/media\/1795"}],"wp:attachment":[{"href":"https:\/\/genealogia.com.ar\/en\/wp-json\/wp\/v2\/media?parent=2142"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/genealogia.com.ar\/en\/wp-json\/wp\/v2\/categories?post=2142"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/genealogia.com.ar\/en\/wp-json\/wp\/v2\/tags?post=2142"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}