{"id":1304,"date":"2004-08-06T00:00:00","date_gmt":"2004-08-06T00:00:00","guid":{"rendered":""},"modified":"2010-10-01T20:26:50","modified_gmt":"2010-10-01T20:26:50","slug":"the-chaldoassyrian-cause-in-iraq-implications-for-maronites","status":"publish","type":"post","link":"https:\/\/ado-world.com\/en\/the-chaldoassyrian-cause-in-iraq-implications-for-maronites\/","title":{"rendered":"The ChaldoAssyrian Cause in Iraq: Implications for Maronites"},"content":{"rendered":"

\nThe ChaldoAssyrians
\n(also known as Assyrians, Chaldeans, and Syriacs) are the indigenous people of
\nMesopotamia and have a history spanning over 6700 years. Today’s ChaldoAssyrians
\nare the descendants of the ancient multiethnic Assyrian empire and one of the
\nearliest civilizations emerging in Mesopotamia. Although the Assyrian empire
\nended in 612 B.C., history is replete with recorded details of the continuous
\npersistence of the ChaldoAssyrian people till the present time. Assyrian
\ncivilization at one time incorporated the entire Near East most notably the area
\nof the Fertile Crescent. <\/span><\/p>\n

\nThe heartland of
\nAssyria lays in present day northern Iraq, northeastern Syria, southeastern
\nTurkey, and northwestern Iran. The remains of the ancient capital of Assyria,
\nNineveh, lie next to Mosul in northern Iraq. Until earlier this century prior to
\nthe ChaldoAssyrian Holocaust of 1915, the major ChaldoAssyrian communities still
\ninhabited the areas of Tur Abdin and Hakkari in southeastern Turkey, Jazira in
\nnortheastern Syria, Urmi in northwestern Iran, and Mosul in northern Iraq as
\nthey had for thousands of years. <\/span><\/p>\n

\nThe world’s 4.5
\nmillion ChaldoAssyrians are currently dispersed with members of the Diaspora
\ncomprising nearly one-third of the population. Most of the ChaldoAssyrians in
\nthe Diaspora live in North America, Europe and Australia with nearly 400,000
\nresiding in the United States of America and 200,000 in Europe. The remaining
\nChaldoAssyrians reside primarily in Iraq, Syria, and Lebanon and to a lesser
\nextent in Iran, and Turkey. <\/span><\/p>\n

\nChaldoAssyrians
\nconstitute the third largest ethnic group in Iraq. They represent the
\nhistorically indigenous people of the region. Estimates of the total
\nChaldoAssyrian population in Iraq range between 1.5-2 million people. Most
\nChaldoAssyrians currently in Iraq reside in and around the Baghdad area with
\n750,000- 1,000,000 ChaldoAssyrians within central Iraq. An additional
\n300,000-400,000 ChaldoAssyrian reside within the area in and around Mosul
\n(ancient Nineveh). Approximately 100,000 ChaldoAssyrians reside in the former
\nnorthern UN Safe Haven. Another community of ChaldoAssyrians numbering in the
\nrange of 25,000 resides in Karkuk while the remainder of the population is
\nscattered in smaller concentrations in the remainder of the country. Due to
\ndisproportionate emigration, ChaldoAssyrians from Iraq constitute the largest
\ngroup of Iraqis in the U.S. with estimates ranging between 80-90%. <\/span><\/p>\n

\nChaldoAssyrians are
\nnot Arabs but rather have maintained a continuous and separate ethnic identity,
\nlanguage, culture, and religion that predate the Arabization of the Near East.
\nUntil today, the ChaldoAssyrians speak a distinct language (called Syriac or
\nAramaic by some scholars), the language spoken by Jesus Christ. As a Semitic
\nlanguage, the ChaldoAssyrian language is related to Hebrew and Arabic but
\npredates both. The Syriac or Aramaic language of the ChaldoAssyrians remains the
\noldest continuously written and spoken language of the entire Middle East.
\n<\/span><\/p>\n

\nThe ChaldoAssyrians
\nwere among the first people to accept Christianity in the first century A.D.
\nthrough the Apostle St. Thomas. Despite the subsequent Islamic conquest of the
\nregion in the seventh century A.D., the various ChaldoAssyrian Churches
\nflourished and their adherents at one time numbered in the tens of millions.
\nChaldoAssyrian missionary zeal was unmatched and led to the first Christian
\nmissions to China, Japan, and the Philippines. The Church of the East stele in
\nXian, China bears testament to a thriving Church of the East as early as in the
\nseventh century A.D. <\/span><\/p>\n

\nEarly on,
\nChaldoAssyrian Christians developed into two ancient branches, the Syriac
\nOrthodox Church and the Church of the East. Over time, divisions within Eastern
\nChristianity led to the establishment of various Syriac Churches including the
\nChaldean Church, the Assyrian Church of the East, the Syriac Orthodox and Syriac
\nCatholic Churches, the Syriac Maronite Church, and the Melkite Churches.
\nPersistent persecution under Islamic occupation led to the migration of still
\ngreater numbers of Assyrian Christians into the Christian autonomous areas of
\nMount Lebanon as well. With the arrival of Western Protestant missionaries into
\nMesopotamia, especially since the nineteenth century, several smaller
\ncongregations of Assyrian Protestants arose as well. Over the course of several
\ncenturies, some ChaldoAssyrians came to identify themselves by these varying but
\nclosely related names. <\/span><\/p>\n

\nDespite some
\ndiffering self-identifications, ChaldoAssyrians still overwhelmingly consider
\nthemselves one people irrespective of whether they refer to themselves as
\nAssyrians, Chaldeans, or Syriacs. In the 2000 U.S. Census, mainstream
\norganizations from the different communities including the Assyrian Universal
\nAlliance (AUA), the Assyrian American National Federation (AANF), the Chaldean
\nFederation of America (CFA), and the Syriac Universal Alliance (SUA) endorsed
\nthe Assyrians\/Chaldeans\/Syriac category that tabulated all respondents as one
\npeople independent of their preferred term of self-identification. Letters from
\nthe Bishops of the Chaldean, Syriac Orthodox, Syriac Catholic, and Syriac
\nMaronite Churches encouraged their parishioners to support the unified category
\nin order that all segments of the community are tabulated together. <\/span><\/p>\n

\nA direct consequence
\nof ChaldoAssyrian adherence to the Christian faith and their missionary
\nenterprise has been persecution, massacres, and ethnic cleansing by various
\nwaves of non-Christian neighbors which ultimately led to a decimation of the
\nChaldoAssyrian Christian population. Quite tragically, Great Britain invited the
\nChaldoAssyrians as an ally in World War One. The autonomous ChaldoAssyrians were
\ndrawn into the conflict following successive massacres against the civilian
\npopulation by forces of the Ottoman Empire consisting of Turks and Kurds.
\nAlthough many geopolitical and economic factors were involved in provoking the
\nattacks against the ChaldoAssyrians, a jihad or "holy war" was declared and
\nserved as the rallying cry and vehicle for marauding Turks, Kurds, and Persians.
\nAlthough the Muslim holy war against the Armenians is perhaps better known, over
\nthree-fourths, or 750,000 ChaldoAssyrian Christians died by outright murder,
\nstarvation, disease and the all too familiar consequences of genocide between
\n1914-1923 during the ChaldoAssyrian Holocaust along with a significant number of
\nPontic Greeks. <\/span><\/p>\n

\nThe conflict and
\nsubsequent ChaldoAssyrian Holocaust led to the decimation and dispersal of the
\nChaldoAssyrians. Those ChaldoAssyrians who survived the Holocaust were driven
\nout of their ancestral homeland in Turkish Mesopotamia primarily toward the area
\nof Mosul Vilayet in Iraq, Jazira in Syria, and the Urmi plains of Iran where
\nlarge ChaldoAssyrian populations already lived. The massacres of 1915 followed
\nthe ChaldoAssyrians to these areas as well, prompting an exodus of many more
\nChaldoAssyrians to other countries and continents. <\/span><\/p>\n

\nThe ChaldoAssyrian
\nHolocaust of 1915 is the turning point in the modern history of the
\nChaldoAssyrian Christians precisely because it is the single event that led to
\nthe dispersal of the surviving community into small, weak, and destitute
\npockets. Most ChaldoAssyrians in the Diaspora today can trace their emigration
\nfrom the Middle East to the ChaldoAssyrian Holocaust of 1915. Many who fled from
\ntheir original homes into other Middle Eastern countries subsequently, just one
\ngeneration later, once more emigrated to the West. Thus, many ChaldoAssyrian
\nfamilies in the West today have experienced transfer to a new country for three
\nsuccessive generations-beginning, for instance, from Turkey to Iraq and then to
\nthe United States. <\/span><\/p>\n

\nOn account of the
\nChaldoAssyrians siding with the victorious Allies during World War One, Great
\nBritain had promised the ChaldoAssyrians autonomy, independence, and a homeland.
\nThe ChaldoAssyrian question was addressed during postwar deliberations at the
\nLeague of Nations. However, with the termination of the British Mandate in Iraq,
\nthe unresolved status of the ChaldoAssyrians was relinquished to the Iraqi
\ngovernment with certain minority guarantees specifically concerning freedom of
\nreligious, cultural, and linguistic expression. <\/span><\/p>\n

\nMany of the
\nChaldoAssyrians surviving the Holocaust had been gathered in refugee camps in
\nIraq pending final resettlement in an autonomous ChaldoAssyrian homeland. In
\n1933, however, the Iraqi government declared an ultimatum giving the
\nChaldoAssyrians one of two choices: either to be resettled in small populations
\ndispersed amongst larger Muslim populations that had recently been violently
\nantagonistic or to leave Iraq entirely. Some ChaldoAssyrians chose to leave to
\nneighboring Syria and so notified the Iraqi government of their intention. In
\nresponse, the Iraqi government dispatched the Iraqi army to attack the
\nChaldoAssyrians fleeing into Syria. In their subsequent defeat, the retreating
\nIraqi army massacred over 3,000 ChaldoAssyrian civilians in Simele and other
\nsurrounding towns in northern Iraq in August of 1933. Upon his return to
\nBaghdad, the commanding officer ordering the massacre was hailed as a conquering
\nhero. Thus, the first official military campaign of the Iraqi army served as the
\nnewly independent government’s final solution to the ChaldoAssyrian question.
\nThe demoralized ChaldoAssyrian refugee population in Iraq was thereby resettled
\nin dispersed villages while the other surviving isolated communities languished
\nin the areas of Tur Abdin, Turkey; Jazira, Syria; and Urmi, Iran. The lessons of
\nWorld War I remain fresh in the ChaldoAssyrian psyche. On the one hand, deep
\napprehension about the peaceful intentions of our neighbors is coupled with
\nprofound suspicion about the reliability and commitment of Western powers.
\n<\/span><\/p>\n

\nThe Baathist
\ngovernment of Iraq was not any more sympathetic to ChaldoAssyrians. Under Saddam
\nHussein, over 200 ChaldoAssyrian villages were razed in northern Iraq in order
\nto resettle ChaldoAssyrians into urban areas such as Baghdad in a bid to better
\nassimilate and "Arabize" the population. ChaldoAssyrians were denied recognition
\nas an ethnic minority and instead categorized as Christian Arabs. The Iraqi
\nstate routinely interfered in Church matters. Eventually, one Assyrian Patriarch
\n(of the Assyrian Church of the East) left Iraq under intense pressure and
\nsettled near Chicago, thereby moving the Holy See outside of Mesopotamia for the
\nfirst time in nearly 2000 years. Under the Baathist regime, Koranic instruction
\nwas also introduced into school curricula. In 1984, dozens of ChaldoAssyrian
\nactivists were imprisoned and three leaders of the Assyrian Democratic Movement
\n(ADM) were hanged in an attempt to squelch a burgeoning ChaldoAssyrian
\nawareness. <\/span><\/p>\n

\nFollowing the first
\nGulf War, the ChaldoAssyrian experience in the Kurdish occupied Northern
\nprovinces or UN administered "Safe Haven," was not significantly better. In the
\nNorthern provinces, Kurdish tribal and feudal groups occupied ChaldoAssyrian
\nareas and expropriated over 50 villages in whole or in part. Overly proactive
\nChaldoAssyrian leaders were assassinated as in the example of Francis Shabo, a
\nChaldoAssyrian Member of Parliament in the Kurdish Parliament of northern Iraq
\nfrom the ADM who had been assigned the task of adjudicating land disputes
\nbetween ChaldoAssyrians and Kurds. According to Amnesty International, Mr. Shabo
\nwas killed by the Kurdistan Democratic Party (KDP) headed by Mazsoud Barzani.
\nSimilar to their Baathists neighbors, the Kurds denied ChaldoAssyrians their
\nethnicity and referred to them as Christian Kurds. <\/span><\/p>\n

\nWithin the northern
\narea, however, the ChaldoAssyrians were able to establish political parties,
\nwho, as long as they did not threaten Kurdish occupation of the Northern
\nprovinces, were able to operate schools, and, to a limited extent, administer
\nsome reconstruction and humanitarian aid projects. Also, during that time, the
\nADM was able to transform from an underground clandestine political organization
\ninto a legitimate political party free of direct Iraqi government threat
\nalthough the threat from the KDP remained. Through the assistance of other
\naffiliated political organizations in the US known as the Assyrian Coalition, as
\nwell as through the direct lobbying efforts of the Assyrian American League (AAL);
\nthe ADM gained legitimacy in Washington DC as the official representative of the
\nChaldoAssyrian people in Iraq. In the lead up to the second Gulf War, the ADM
\nwas included in opposition meetings consisting of the eight major opposition
\ngroups and was included by the US government in the Iraqi Liberation Act. Mr.
\nYonadam Kanna, the Secretary General of the ADM, was included as the sole
\nChaldoAssyrian member of the 25 member Iraqi Governing Council. <\/span><\/p>\n

\nIn a historic first,
\nthe ADM along with the Assyrian Democratic Organization (ADO) on October 22-24,
\n2003 cosponsored a conference referred to as the Chaldean Syriac Assyrian
\nGeneral Conference in Baghdad to declare the political aspirations of the
\nChaldoAssyrian people of Iraq. Among the diverse list of attendees was Dr. Imad
\nChamoun as the representative to Maronite Patriarch Sfeir. The conference
\naffirmed that the various names of Chaldean, Syriac, and Assyrian refer to one
\npeople. "Due to the pressing need imposed by the critical situation that our
\npeople and cause are going through, the Conference highlights the importance of
\nconcurrence on one unified national appellation." The Conference attendees
\n"agreed on appellation of ‘ChaldoAssyrian’ to designate our people and the
\nappellation of ‘Syriac’ to designate our language and culture to be incorporated
\ninto the Constitution." <\/span><\/p>\n

\nFurthermore, on a
\npolitical level, the Baghdad Conference "stressed the need to designate an
\nadministrative region for our people in the Nineveh Plain with participation of
\nother ethnic and religious groups, where a special law will be established for
\nself-administration and the assurance of administrative, political, cultural
\nrights in towns and villages throughout Iraq where our people reside." Referring
\nto past policies of resettlement and destruction of villages, the Conference
\nalso stressed the redress of such policies that "altered the demographic
\nstructure of several regions that belonged to our people. 1957 Census and
\nearlier should be used as benchmarks." The conference also demanded the right of
\nreturn for Iraqi ChaldoAssyrians. <\/span><\/p>\n

\nFrom October to
\nMarch, ChaldoAssyrians mobilized to meet the challenge of incorporating their
\npolitical platform into the Transitional Administrative Law (TAL) — the
\npresumed precursor of the future Iraqi Constitution. The final version of the
\nTAL left ChaldoAssyrians both hopeful and apprehensive. On the one hand, the TAL
\nwas an historic first in the modern history of Iraq since ChaldoAssyrians were
\nrecognized as an ethnic minority as an integral part of the Iraqi mosaic
\nincluding among others Arabs, Kurds, and Turkman. Notably, they were recognized
\nas one people with the combined name declared by the Baghdad Conference. Also,
\nin line with the Baghdad platform, the TAL stated in Article 53, paragraph D
\n"This law shall guarantee the administrative, cultural, and political rights of
\nthe Turcomans, ChaldoAssyrians, and all other citizens." The TAL also
\nestablished the legitimacy of the Iraqi Property Claims Commission which may
\npotentially allow the resettlement of ChaldoAssyrians as well as other displaced
\npeople to their original homes and villages. <\/span><\/p>\n

\nThe TAL, however,
\nleft some cause for concern as well. First, the reference to ChaldoAssyrian
\nrights was vague and did not specify a territory — namely, the Nineveh Plain.
\nSecondly, the TAL acknowledged the KRG’s effective control and occupation of the
\nthree northern provinces of Arbil, Dohuk, and Sulmaniyah including additional
\nareas in Nineveh, Kirkuk, and Diyala provinces. Dohuk, Nineveh, Kirkuk, and
\nArbil provinces include many ChaldoAssyrian towns and villages with Nineveh and
\nDohuk including the bulk of the Assyrian heartland. Especially, troubling in the
\ncontext of rising Islamic fundamentalism was the TAL’s recognition of Islam as
\n"the official religion of the State and is to be considered a source of
\nlegislation." Moreover, "No law that contradicts the universally agreed tenets
\nof Islam, the principles of democracy, or the rights cited in Chapter two of the
\nLaw may be enacted during the transitional period. This law respects the Islamic
\nidentity of the majority of the Iraqi people and guarantees the full religious
\nrights of all individuals to freedom of religious belief and practice." <\/span>\n<\/p>\n

\nWith the handover of
\nsovereignty in June, the US sponsored UN resolution 1546 recognizing the
\nlegitimacy of the interim Iraqi government did not include the TAL. However, it
\nis believed that much of the TAL will remain an important starting point for the
\nupcoming constitution following general elections. <\/span><\/p>\n

\nIn summary,
\nChaldoAssyrians would like to see a democratic and secular Iraq with proper
\nrecognition of Assyrians\/Chaldeans\/Syriacs as a unified indigenous people of
\nIraq. ChaldoAssyrians aspire to have the same political rights as other
\nconstituent groups at a minimum, such that autonomy granted to some groups
\nshould be afforded ChaldoAssyrians within the Nineveh Plain as well. There must
\nbe a proper accounting of ChaldoAssyrians both within and without Iraq coupled
\nwith a genuine right of return. There must be equitable allocation of the
\nnation’s resources and reconstruction aid to allow necessary infrastructure aid
\nto allow infrastructure development and rehabilitation of destroyed villages.
\n<\/span><\/p>\n

\nMoving forward, the
\nremaining challenges include formulating an Iraqi constitution that preserves
\nthe gains of the TAL — namely recognition of ChaldoAssyrians as a people —
\nwhile specifying the rights and geography of the ChaldoAssyrian
\nself-administered area. Serious problems that remain include rising Islamic
\nfundamentalism, growing Kurdish hegemony, concern over increasing emigration,
\nfair and equitable appropriation of reconstruction and development aid to
\nChaldoAssyrian areas, internal sectarian and name-based tensions, and,
\nAmerican\/Western resistance to helping ChaldoAssyrian Christians out of concern
\nover an Islamist backlash. <\/span><\/p>\n

\nNow, why is the
\nChaldoAssyrian cause important to Lebanese Christians in general and Maronites
\nin particular? Change is coming to the entire Middle East and the first stage of
\nthat change has begun in Iraq. Successes and failures of minorities i.e.
\nChaldoAssyrians in Iraq will have profound reverberations throughout our
\ncommunities in the Middle East, especially in Lebanon and Syria. The federal
\nmodel of democracy with emphasis on a self-administered area is the only model
\nthat can help ensure the cultural survival of the various communities of
\nAssyrians\/Chaldeans\/Syriacs in the Middle East. In Iraq, the emphasis on the
\nNineveh Plains where our villages and towns still remain must be internationally
\nsanctioned by law in order to allow the language, religion, culture, and
\ngeography to survive intact. <\/span><\/p>\n

\nMaronites and
\nLebanese Christians as a whole face similar challenges that ChaldoAssyrians are
\nnow experiencing. We all are concerned with Islamic fundamentalism, demographic
\nand political hegemony (albeit from different groups), the need for fair and
\nequitable economic development and reconstruction, internal sectarian tensions
\n(even within Christians groups), and a growing realization that the "Christian"
\nWest has been reluctant to advocate on our behalf out of fear of alienating the
\nregional Muslim majority. Finally, we all face the prospects of increasing
\nemigration from our homelands and a potentially overwhelming challenge to
\nregister and count all of our people in the diaspora. <\/span><\/p>\n

\nWe share a common
\nhistory, culture, religion, Syriac language, and, at one time, a contiguous
\ngeography. But most importantly, we share an intimately tied future fate. When
\nwe ignore the dire situation of one of our communities in the region, we
\ndiminish from our own interest and magnitude as a people. We must now begin to
\npresent ourselves to the world as a people with a regional, international
\nproblem rather than as isolated groups with internal domestic problems. <\/span>\n<\/p>\n

\nThough many of us
\nbelieve we are indeed one people, we must not delude ourselves that this has
\nbeen universally adopted by all of our people. However, from a simply strategic
\nand tactical perspective, we cannot allow the beatings and disappearances of
\nLebanese students, as one example, to be viewed by the world community as an
\ninternal Lebanese affair anymore than we can allow the loss of another
\nChaldoAssyrian village in northern Iraq to be so seen. We need to evolve to a
\nlevel of cooperation where any such instance in one area draws criticism from
\nall of our groups. <\/span><\/p>\n

\nA practical approach
\nto allow us to develop such communication and a common understanding involves
\nincreasing contacts between our leaders and people at such conventions and
\nmeetings as these. Organizing joint conventions and symposia will help to
\n"connect the dots" of our various scattered and isolated communities and
\nincrease cross pollinization of ideas and strategies. Such approaches will send
\nthe signal to our neighbors as well as the world community that we are linked as
\na regional issue, not simply an internal domestic nuisance. Sponsoring research,
\nposition papers, research centers, and think tanks through the collaborative
\nefforts of our organizations at the academic level will also have a synergistic
\neffect. Organizing joint delegations of our leaders to our governments and
\nrepresentatives in the diaspora as well as to international organizations on the
\npolitical level will undoubtedly augment our standing. <\/span><\/p>\n

\nOn behalf of the
\nAssyrian Academic Society, we look forward to further collaboration with
\nlike-minded organizations from across the spectrum of our people. <\/span><\/p>\n

\nReferences and
\nFurther Reading <\/span><\/p>\n

\n
\n
\nAssyrian International News Agency (AINA)<\/span><\/a><\/span><\/p>\n

\n
\n
\nAssyrian Academic Society (AAS)<\/span><\/a><\/span><\/p>\n

\n
\n
\nAssyrian Democratic Movement (ADM)<\/span><\/a><\/span><\/p>\n

\n
\n
\nAssyrian Democratic Organization(ADO)<\/span><\/a><\/span><\/p>\n

\n
\n
\nZinda Magazine<\/span><\/a><\/span><\/p>\n

 <\/span><\/p>\n

 <\/span><\/p>\n

\n
\nܢܗܪܝܐ<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

The ChaldoAssyrians (also known as Assyrians, Chaldeans, and Syriacs) are the indigenous people of Mesopotamia and have a history spanning over 6700 years. Today’s ChaldoAssyrians are the descendants of the ancient multiethnic Assyrian empire and one of the earliest civilizations emerging in Mesopotamia. Although the Assyrian empire ended in 612 B.C., history is replete with …<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":["post-1304","post","type-post","status-publish","format-standard","","category-articles"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ado-world.com\/en\/wp-json\/wp\/v2\/posts\/1304","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ado-world.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ado-world.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ado-world.com\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/ado-world.com\/en\/wp-json\/wp\/v2\/comments?post=1304"}],"version-history":[{"count":0,"href":"https:\/\/ado-world.com\/en\/wp-json\/wp\/v2\/posts\/1304\/revisions"}],"wp:attachment":[{"href":"https:\/\/ado-world.com\/en\/wp-json\/wp\/v2\/media?parent=1304"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ado-world.com\/en\/wp-json\/wp\/v2\/categories?post=1304"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ado-world.com\/en\/wp-json\/wp\/v2\/tags?post=1304"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}