{"id":4999,"date":"2023-12-10T07:31:09","date_gmt":"2023-12-10T07:31:09","guid":{"rendered":"https:\/\/guneydoguasyacalismalari.com\/?p=4999"},"modified":"2023-12-10T07:31:10","modified_gmt":"2023-12-10T07:31:10","slug":"osmanlida-islami-yenilenme-ve-malay-dunyasi-iliskisi-islamic-revivalism-in-the-ottoman-state-and-its-relations-with-the-malay-world","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/osmanlida-islami-yenilenme-ve-malay-dunyasi-iliskisi-islamic-revivalism-in-the-ottoman-state-and-its-relations-with-the-malay-world\/","title":{"rendered":"Osmanl\u0131\u2019da \u0130slami yenilenme ve Malay D\u00fcnyas\u0131 ili\u015fkisi \/ Islamic revivalism in the Ottoman State and its relations with the Malay world"},"content":{"rendered":"

Mehmet \u00d6zay                                                                                                            10.12.2023<\/strong><\/p>\n\n\n\n

M\u00fcsl\u00fcman toplumlarda \u2018yenilenme\u2019 (tajdid<\/em>) \u00e7a\u011fr\u0131s\u0131 ve s\u00fcreci, tarihsel olarak de\u011ferlendirildi\u011finde genel itibar\u0131yla, iki a\u00e7\u0131dan ele al\u0131nmay\u0131 gerektiriyor.<\/p>\n\n\n\n

Bunlardan ilki, M\u00fcsl\u00fcman toplumlar\u0131n kendine \u00f6zg\u00fc siyasal ve toplumsal de\u011fi\u015fimlerinden kaynaklanan sapmalar ve yozla\u015fmalar olarak g\u00f6r\u00fclebilecek, i\u00e7 nedenlerden \u00f6t\u00fcr\u00fc yenilenme \u00e7a\u011fr\u0131s\u0131 ve s\u00fcrecidir.<\/p>\n\n\n\n

Bundan kas\u0131t, temelde modernle\u015fmeyle kar\u015f\u0131la\u015fmalar \u00f6ncesinde, -siyasi ve toplumsal elit ba\u015fta olmak \u00fczere, toplumun farkl\u0131 kesimlerinde ortaya \u00e7\u0131kan ve gayet temel bir nitelik ta\u015f\u0131yan, ahl\u00e2ki \u00e7\u00f6k\u00fc\u015fe (ethical decline<\/em>) kar\u015f\u0131l\u0131k,[1]<\/a> yeniden dinin temellerine d\u00f6nerek dirilmedir \u00e7abas\u0131d\u0131r.<\/p>\n\n\n\n

\u0130kincisi ise, M\u00fcsl\u00fcman toplumlar\u0131n di\u011fer \/ \u00f6teki toplumlarla \u00f6zellikle de, modernle\u015fme \u2013 Bat\u0131l\u0131la\u015fma s\u00fcre\u00e7lerinde, Bat\u0131 Avrupa ile kar\u015f\u0131la\u015fmalar\u0131n\u0131n do\u011furdu\u011fu yenilenme \u00e7a\u011fr\u0131s\u0131 ve s\u00fcrecidir.<\/p>\n\n\n\n

Bu ikinci s\u00fcre\u00e7, \u00f6nceki y\u00fczy\u0131llarda olan biten bir yana, daha \u00e7ok siyasal ba\u011flam\u0131 ile ortaya \u00e7\u0131k\u0131yor. Bir ba\u015fka deyi\u015fle, 20 y\u00fczy\u0131l ikinci yar\u0131s\u0131ndaki geli\u015fmeler dikkate al\u0131nd\u0131\u011f\u0131nda, Bat\u0131l\u0131lar\u0131n -n\u00f6tr kabul edilebilecek- \u2018siyasal islam\u2019 kavram\u0131yla dikkat \u00e7ektikleri ve olumsuz ba\u011flamlara sahip di\u011fer kavramlarla da destekledikleri yap\u0131la\u015fmad\u0131r.<\/p>\n\n\n\n

Bu yaz\u0131da, s\u00f6z konusu bu iki unsuru tek tek ele almayaca\u011f\u0131m\u2026<\/p>\n\n\n\n

Yenilenme\u2019de A\u00e7e fakt\u00f6r\u00fc<\/strong><\/p>\n\n\n\n

Bunun yerine, ikincisinin neden oldu\u011fu kar\u015f\u0131la\u015fmadan hareketle, Malay d\u00fcnyas\u0131 ve Osmanl\u0131 aras\u0131ndaki etkile\u015fimin erken d\u00f6nem geli\u015fmelerine vurguyla, M\u00fcsl\u00fcman toplumlar\u0131 etkileyen bir \u2018yenilenme\u2019nin varl\u0131\u011f\u0131na dikkat \u00e7ekece\u011fim. Bu yenilenmenin boyutu, -yukar\u0131da k\u0131saca ortaya konuldu\u011fu \u00fczere- siyasal kurumsal yap\u0131 \u00fczerinde ger\u00e7ekle\u015ftirilmeye matuftur.<\/p>\n\n\n\n

Bu erken d\u00f6nem ili\u015fkisinin ad\u0131n\u0131 koymak gerekirse, o da, A\u00e7e Dar\u00fcsselam Sultanl\u0131\u011f\u0131\u2019n\u0131n Osmanl\u0131 Devleti\u2019ne yapt\u0131\u011f\u0131 siyasi davetin, d\u00f6nemin gerilemekte olan \u2018halifelik\u2019 kavram\u0131n\u0131n yeniden in\u015fas\u0131na y\u00f6nelik a\u00e7\u0131l\u0131m\u0131 da i\u00e7inde bar\u0131nd\u0131rmas\u0131d\u0131r.<\/p>\n\n\n\n

B\u00f6ylece, Bat\u0131l\u0131 \u00e7evrelerin dikkat \u00e7ektikleri, ancak s\u0131n\u0131rl\u0131 ba\u011flamda ele ald\u0131klar\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm \u2018revivalism<\/em>\u2019 kavram\u0131na da bir geni\u015fleme sa\u011flanaca\u011f\u0131n\u0131 umuyorum.<\/p>\n\n\n\n

Bu s\u00fcreci, do\u011fru bir \u015fekilde aktarabilmek amac\u0131yla \u00f6ncelikle bu d\u00f6nemi, \u00f6zetle ele almakta yarar var.<\/p>\n\n\n\n

16. y\u00fczy\u0131l ger\u00e7ekli\u011fi<\/strong><\/p>\n\n\n\n

Bu \u00e7er\u00e7evede, d\u00f6nem itibar\u0131yla, 16. y\u00fczy\u0131l gibi gayet dinamik ve uzun erimli (longue dur<\/em>e<\/em>) de\u011fi\u015fimlerin n\u00fcvelerini i\u00e7inde bar\u0131nd\u0131ran de\u011fi\u015fimler y\u00fczy\u0131l\u0131n\u0131n erken d\u00f6nem geli\u015fmelerine bakmakta yarar var.<\/p>\n\n\n\n

Bat\u0131 \u00f6zelinde de\u011ferlendirildi\u011fin, bu y\u00fczy\u0131l, modernite\u2019nin baz\u0131 Bat\u0131 Avrupa \u00fclkelerinde ortaya \u00e7\u0131kt\u0131\u011f\u0131 veya \u00e7\u0131kmakta oldu\u011fu bir d\u00f6nem olarak g\u00f6ze \u00e7arpar. Bu noktada, moderniteyi, t\u00fcm toplumsal alanlar\u0131 i\u00e7ine alan topyek\u00fcn bir de\u011fi\u015fim olarak d\u00fc\u015f\u00fcnmemiz gerekir.<\/p>\n\n\n\n

Konumuz a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda, bu yap\u0131n\u0131n \u00fcretti\u011fi \u00f6zellikle, d\u00f6nemin k\u00fcresel ili\u015fkilerinde ortaya \u00e7\u0131kan insan (human<\/em>), meta (goods<\/em>) ve d\u00fc\u015f\u00fcnce (thought<\/em>) dola\u015f\u0131m\u0131na yol a\u00e7an bir ger\u00e7eklikle kar\u015f\u0131 kar\u015f\u0131yay\u0131z.<\/p>\n\n\n\n

Bat\u0131\u2019l\u0131 denizci uluslarca prati\u011fe ge\u00e7irilen bu s\u00fcre\u00e7, ayn\u0131 zamanda \u2018\u00f6teki\u2019 ile kar\u015f\u0131la\u015fman\u0131n da ad\u0131d\u0131r. Bu noktada, dikkat \u00e7eken hususun, Bat\u0131l\u0131lar\u0131n Osmanl\u0131 d\u0131\u015f\u0131nda ve \u00f6tesindeki M\u00fcsl\u00fcman toplumlarla kar\u015f\u0131la\u015fmalar\u0131 oldu\u011funu vurgulamak gerekir.<\/p>\n\n\n\n

Bir ba\u015fka ifadeyle s\u00f6ylemek gerekirse, Okyanuslara a\u00e7\u0131lma s\u00fcrecinin -burada vurgu \u00f6zellikle Hint Okyanusu\u2019nad\u0131r (Indian Ocean<\/em>)-, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Osmanl\u0131 Devleti\u2019nin d\u0131\u015f\u0131ndaki ve \u00f6tesindeki M\u00fcsl\u00fcman toplumlarla ili\u015fkilendirilebilecek bir y\u00f6n\u00fc bulunuyor.<\/p>\n\n\n\n

Osmanl\u0131 d\u0131\u015f\u0131 M\u00fcsl\u00fcman toplumlar<\/strong><\/p>\n\n\n\n

Bu durum, bize d\u00f6nemin k\u00fcresel ger\u00e7ekli\u011fi i\u00e7erisinde M\u00fcsl\u00fcman toplumlar olgusuna, salt Osmanl\u0131-merkezli (Ottoman-centric<\/em>) bakmamay\u0131, aksine bunu a\u015fan yeni bir bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n ortaya konulmas\u0131n\u0131 zorunlu k\u0131l\u0131yor.<\/p>\n\n\n\n

Bununla kast\u0131m\u0131z, sadece Osmanl\u0131 Devleti \u00f6zelinde ortaya konulacak kar\u015f\u0131la\u015fmalar\u0131n yeterli ve anlaml\u0131 olmad\u0131\u011f\u0131n\u0131 cesaretle ve yeni bir a\u00e7\u0131l\u0131m olarak ortaya koymakt\u0131r.<\/p>\n\n\n\n

\u00d6yle ki, bunun yerine \u00f6zellikle, Hint Okyanusu \u00e7evresinde olu\u015fmu\u015f ve olu\u015fmakta olan yeni M\u00fcsl\u00fcman toplumlar eksenli bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n geli\u015ftirilmesi bize, hem Bat\u0131\/modernite ile kar\u015f\u0131lamada hem de, M\u00fcsl\u00fcman toplumlar\u0131n kendi aralar\u0131ndaki ili\u015fkiler noktas\u0131nda -ki bu noktada bu yaz\u0131n\u0131n dile getirmek istedi\u011fi \u2018yenilenmeye\u2019 dikkat \u00e7ekiyoruz-, bir dizi anlam ve d\u00fc\u015f\u00fcnce zenginli\u011fi sa\u011flayacakt\u0131r.<\/p>\n\n\n\n

Bir ba\u015fka \u015fekilde ifade etmek gerekirse, Bat\u0131-Do\u011fu veya H\u0131ristiyan d\u00fcnyas\u0131 ile \u0130slam d\u00fcnyas\u0131 kar\u015f\u0131la\u015fmas\u0131 olarak da okunmaya elverecek nedenleri i\u00e7inde bar\u0131nd\u0131ran bu d\u00f6nemi, salt Do\u011fu Avrupa s\u0131n\u0131rlar\u0131nda ger\u00e7ekle\u015fen Osmanl\u0131-Habsburg ili\u015fkilerine \/ \u00e7at\u0131\u015fmalar\u0131na \/ sava\u015flar\u0131na s\u0131n\u0131rlamak ba\u015fta, Bat\u0131 Avrupa denizci milletlerinin geli\u015ftirmekte olduklar\u0131 yeni d\u00fcnya tan\u0131mlamas\u0131yla ve bu s\u00fcrecin yap\u0131la\u015ft\u0131r\u0131c\u0131 unsurlar\u0131n\u0131n d\u0131\u015f\u0131nda kalmak kadar, hi\u00e7 ku\u015fku yok ki, bu s\u00fcreci hakk\u0131yla de\u011ferlendir\/e\/memek anlam\u0131na gelir.<\/p>\n\n\n\n

Gayet \u00f6nemli olan bu durum bize, gizli\/a\u00e7\u0131k \u2018modernite\u2019yle irtibatlanamam\u0131\u015f olmay\u0131 da akla getiriyor… Belki, bu hususu bir ba\u015fka yaz\u0131da ele almak gerekiyor.<\/p>\n\n\n\n

Bu noktada, yukar\u0131da dikkat \u00e7ekilen yeni yakla\u015f\u0131m\u0131n, yaz\u0131n\u0131n ana temas\u0131n\u0131 olu\u015fturan \u2018yenilenme\u2019 ile ilgili ba\u011f\u0131na de\u011finmekte yarar var.<\/p>\n\n\n\n

\u2018Halifelik\u2019 kurumu ve yenilenme<\/strong><\/p>\n\n\n\n

Yaz\u0131n\u0131n ana temas\u0131 olan \u2018yenilenme\u2019ye konu olan husus, sembolik ve kurumsal boyutuyla \u2018halifelik\u2019 kurumudur\u2026.<\/p>\n\n\n\n

Yukar\u0131da dikkat \u00e7ekti\u011fim \u00fczere, Bat\u0131l\u0131 denizci uluslar vas\u0131tas\u0131yla, 16. y\u00fczy\u0131l\u0131n b\u00fcy\u00fck de\u011fi\u015fimleri do\u011furan yap\u0131s\u0131 ile Hint Okyanusu ve \u00e7evresinde \u2018\u00f6teki\u2019yle yani, M\u00fcsl\u00fcman toplumlarla kar\u015f\u0131la\u015fmas\u0131ndaki paralellik ya da tarihsel \u015fans\u0131n, \u2018yenilenme\u2019 olgusu i\u00e7in bir a\u00e7\u0131l\u0131m sa\u011flad\u0131\u011f\u0131n\u0131 ileri s\u00fcr\u00fcyorum.<\/p>\n\n\n\n

D\u00f6nemi itibar\u0131yla d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, M\u00fcsl\u00fcman toplumlarda dini-siyasal gerilemenin sembolik ve kurumsal ad\u0131 olan halifelik, 13. y\u00fczy\u0131lda Mo\u011follar\u0131n do\u011fudan bat\u0131ya esen istil\u00e2 giri\u015fimlerinin yol a\u00e7t\u0131\u011f\u0131 siyasal d\u00f6n\u00fc\u015f\u00fcmlerle sonland\u0131r\u0131lm\u0131\u015ft\u0131r.[2]<\/a> Ya da en hafif ifadeyle, kl\u00e2sik anlam\u0131n\u0131 yitirmi\u015ftir\u2026<\/p>\n\n\n\n

Bu kurumun siyasal me\u015fruiyet ve g\u00fcc\u00fcn\u00fcn zaten, 11. y\u00fczy\u0131l \u015fartlar\u0131nda sorgulanmaya ve\/ya tahri\u015f edilmeye ba\u015fland\u0131\u011f\u0131 ileri s\u00fcr\u00fclebilir elbette. Ancak, Mo\u011follar\u0131n kaba g\u00fcc\u00fc ile bu s\u00fcrecin, 13. y\u00fczy\u0131lda nihayete erdirilmesi y\u00f6n\u00fcndeki giri\u015fim gayet a\u00e7\u0131kt\u0131r\u2026<\/p>\n\n\n\n

\u0130slam ve yenilenme<\/strong><\/p>\n\n\n\n

16. y\u00fczy\u0131l ba\u015flar\u0131nda (1517) Osmanl\u0131\u2019n\u0131n Hicaz b\u00f6lgesinde teritoryal egemenli\u011finin, Malay toplumlar\u0131 ve \u00f6zellikle de, d\u00f6nemi itibar\u0131yla bu geni\u015f antropolojik ve sosyolojik yap\u0131y\u0131 temsil etti\u011fini ileri s\u00fcrd\u00fc\u011f\u00fcm\u00fcz Sumatra Adas\u0131\u2019nda, A\u00e7e\u2019de buldu\u011fu kar\u015f\u0131l\u0131k \u00f6nemlidir.<\/p>\n\n\n\n

Osmanl\u0131 kaynaklar\u0131 bu konuda bizi ayd\u0131nlatacak veriler sa\u011flamasa da, A\u00e7e kaynaklar\u0131nda y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131na dair at\u0131flar dikkat \u00e7ekiyor.<\/p>\n\n\n\n

Asl\u0131nda, tam da bu neden bile, bize hem Bat\u0131l\u0131 denizci uluslar\u0131n Malay d\u00fcnyas\u0131yla kar\u015f\u0131la\u015fmas\u0131, hem de Malay d\u00fcnyas\u0131n\u0131n -A\u00e7e \u00f6rne\u011finde ortaya \u00e7\u0131kt\u0131\u011f\u0131 \u00fczere-, ne t\u00fcr bir \u0130slami yenilenmeye neden oldu\u011fu \u00fczerinde hakk\u0131yla d\u00fc\u015f\u00fcnmeyi gerektiriyor.<\/p>\n\n\n\n

A\u00e7e kaynaklar\u0131n\u0131n, ni\u00e7in ve neden Osmanl\u0131 ile irtibatl\u0131 oldu\u011fu sorusu, burada anahtar \u00f6neme sahiptir. Bu durum, Malay co\u011frafyas\u0131nda belirli toplumsal yap\u0131lar\u0131n ve bunlar\u0131n siyasal egemenli\u011fe evrilmi\u015f unsurlar\u0131n\u0131n sahip oldu\u011fu \u0130slam anlay\u0131\u015f\u0131yla do\u011frudan irtibatl\u0131d\u0131r.<\/p>\n\n\n\n

Burada, b\u00f6lgenin \u0130slamla\u015fma s\u00fcreci; siyasal yap\u0131lar\u0131n ve kurumlar\u0131n varl\u0131\u011f\u0131; Portekizlilerle ba\u015flayan s\u00fcre\u00e7te, Bat\u0131 modernle\u015fmesinin \u00e7e\u015fitli boyutlar\u0131yla b\u00f6lgeye ta\u015f\u0131nmas\u0131; Sumatra\u2019n\u0131n \u00f6zellikle de, Kuzey Sumatra\u2019n\u0131n Hint Okyanusu ger\u00e7ekli\u011finde uzun erimli olarak yer almas\u0131n\u0131 dikkate almak gerekiyor.<\/p>\n\n\n\n

B\u00f6lgede zaten var olan ve -en az\u0131ndan- 13. y\u00fczy\u0131l ba\u015flar\u0131ndan itibaren Samudra-Pasai ile Sumatra Adas\u0131\u2019nda \u0130slami temeller \u00fczerine in\u015fa edilmi\u015f bir devletin varl\u0131\u011f\u0131yla, Hint Okyanusu\u2019nun tarihsel dinamizminde yer alan A\u00e7e\u2019nin 1517 s\u00fcrecinden haberdar olmamas\u0131 m\u00fcmk\u00fcn de\u011fildir\u2026<\/p>\n\n\n\n

Bu s\u00fcre\u00e7te, A\u00e7e siyasi elitinin Hicaz \u00fczerinden Osmanl\u0131 ile kurdu\u011fu d\u00fc\u015f\u00fcn\u00fclen ili\u015fkiyi salt, Portekiz etkisi ve \u00f6zelinde ele almak s\u0131n\u0131rl\u0131 bir bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n eseridir. Bunun d\u0131\u015f\u0131nda ve \u00f6tesinde, A\u00e7e siyasi elitinin Osmanl\u0131 ile irtibat\u0131nda bir \u0130slami siyasal bilin\u00e7 olgusunun varl\u0131\u011f\u0131n\u0131 \u00f6ne \u00e7\u0131kart\u0131yorum.<\/p>\n\n\n\n

\u00d6yle ki, s\u00f6z konusu bu geli\u015fme, Portekizliler \u00f6zelinde ortaya \u00e7\u0131kt\u0131\u011f\u0131 \u00fczere, Bat\u0131l\u0131 unsurlar\u0131n M\u00fcsl\u00fcman toplumlarla kar\u015f\u0131la\u015fmalar\u0131n\u0131n neden oldu\u011fu yeni bir t\u00fcr yenilenme (tajdid<\/em>) s\u00fcrecini haz\u0131rlam\u0131\u015ft\u0131r. Burada siyasal akt\u00f6rl\u00fc\u011f\u00fcn Portekizliler de\u011fil aksine, Sumatra\u2019da A\u00e7eliler taraf\u0131ndan ortaya konuldu\u011funu idrak etmek gerekiyor.<\/p>\n\n\n\n

A\u00e7elilerin Osmanl\u0131\u2019yla siyasal ili\u015fkiler kurmas\u0131n\u0131n nedenini olu\u015fturan \u2018halifelik\u2019 kurumuna vurgular\u0131n\u0131n A\u00e7elilerin \u0130slam anlay\u0131\u015f\u0131n\u0131 ortaya koydu\u011fu gibi, Osmanl\u0131\u2019da halifelik olgusunun yeniden ele al\u0131nmas\u0131na ne t\u00fcrl\u00fc katk\u0131 yap\u0131p yapmad\u0131\u011f\u0131 ara\u015ft\u0131r\u0131lmaya matuf bir konudur.<\/p>\n\n\n\n

Ancak, A\u00e7elilerin bu te\u015febb\u00fcs\u00fc bile bize, \u0130slami yenilenme kavram\u0131n\u0131n ve s\u00fcre\u00e7lerinin ele al\u0131nmas\u0131nda ve bunun Osmanl\u0131\u2019ya etkisi ve tesirleri konusunda, Hint Okyanusu ve dolay\u0131m\u0131ndaki geli\u015fmeleri yeni bir yakla\u015f\u0131mla ele almam\u0131z konusunda \u00f6nemli bir ara\u00e7 sa\u011flad\u011f\u0131na ku\u015fku bulunmuyor.<\/p>\n\n\n\n

\n\n\n\n

[1]<\/a> \u00d6rne\u011fin bu s\u00fcre\u00e7le ilgili olarak, bu yaz\u0131da dile getirilen 16. y\u00fczy\u0131lda Osmanl\u0131\u2019da ortaya \u00e7\u0131kan bu ve benzeri geli\u015fmeye dair bkz<\/em>.: Sar\u0131 Mehmed Pasha. (1935). Ottoman Statecraft: The Book of Counsel for Vezirs and Governors<\/em>, (Nesaih al-wuzera-i wa\u2019l umara), (Tr. And notes: Walter Livingston Wright, Princeton: Princeton University Press, s. 30.<\/p>\n\n\n\n

[2]<\/a> Robert Irwin. (2018). Ibn Khaldun: An Intellectual Biography<\/em>, Princeton: Princeton University Press, s. 94.<\/p>","protected":false},"excerpt":{"rendered":"

Mehmet \u00d6zay                                                                                                            10.12.2023 M\u00fcsl\u00fcman toplumlarda \u2018yenilenme\u2019 (tajdid) \u00e7a\u011fr\u0131s\u0131 ve s\u00fcreci, tarihsel olarak de\u011ferlendirildi\u011finde genel itibar\u0131yla, iki a\u00e7\u0131dan ele al\u0131nmay\u0131 gerektiriyor. Bunlardan ilki, M\u00fcsl\u00fcman toplumlar\u0131n kendine \u00f6zg\u00fc siyasal ve toplumsal de\u011fi\u015fimlerinden kaynaklanan sapmalar ve yozla\u015fmalar olarak g\u00f6r\u00fclebilecek, i\u00e7 nedenlerden \u00f6t\u00fcr\u00fc yenilenme \u00e7a\u011fr\u0131s\u0131 ve s\u00fcrecidir. Bundan kas\u0131t, temelde modernle\u015fmeyle kar\u015f\u0131la\u015fmalar \u00f6ncesinde, -siyasi ve toplumsal elit ba\u015fta […]<\/p>","protected":false},"author":3,"featured_media":5001,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,75],"tags":[],"class_list":["post-4999","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gunluk-yazilar","category-sosyoloji-tarih"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/posts\/4999","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/comments?post=4999"}],"version-history":[{"count":0,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/posts\/4999\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/media\/5001"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/media?parent=4999"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/categories?post=4999"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/tags?post=4999"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}