{"id":179,"date":"2013-01-09T15:05:00","date_gmt":"2013-01-09T15:05:00","guid":{"rendered":"http:\/\/localhost:8080\/ini\/?p=179"},"modified":"2013-01-09T15:05:00","modified_gmt":"2013-01-09T15:05:00","slug":"2012de-guneydogu-asya-musluman-toplumlar","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/2012de-guneydogu-asya-musluman-toplumlar\/","title":{"rendered":"2012\u2019de G\u00fcneydo\u011fu Asya M\u00fcsl\u00fcman Toplumlar\u0131"},"content":{"rendered":"<p><\/p>\n<div class=\"MsoNormal\"><b>Mehmet \u00d6zay&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;5 Ocak 2012<\/b><\/div>\n<div class=\"MsoNormal\"><b><br \/><\/b><\/div>\n<div class=\"MsoNormal\" style=\"text-align: justify;\">G\u00fcneydo\u011fu Asya M\u00fcsl\u00fcmanlar\u0131, antropolojik ve sosyolojik ba\u011flam\u0131yla ele al\u0131nd\u0131\u011f\u0131nda Malay toplumu s\u0131n\u0131flamas\u0131na dahil edilmektedir. Bununla birlikte, \u2018Malay\u2019 kelimesinin modern Malezya devleti ile \u015fu veya bu \u015fekilde ili\u015fkilendirilmesi veya bu ili\u015fkilendirmenin s\u00f6z konusu devlete \u2018art\u0131(lar)\u2019 kazand\u0131rabilece\u011fi d\u00fc\u015f\u00fcncesiyle \u00e7evre \u00fclkelerin siyasi elitlerince kullan\u0131l\u0131rl\u0131\u011f\u0131n\u0131n g\u00fcndeme getirilmedi\u011fi g\u00f6r\u00fcl\u00fcr. Bunun yerine, \u00fclkelerin modern ulus adlar\u0131yla an\u0131lan \u2018M\u00fcsl\u00fcman topluluklar\u2019 imgesinin suni de olsa varl\u0131\u011f\u0131 g\u00fcndeme gelir. Bir ba\u015fka a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda, \u201cAcaba G\u00fcneydo\u011fu Asya\u2019da bir \u2018pan-Malay\u2019 olgusundan bahsedilebilir mi?\u201d sorusunu ortaya atabiliriz. Bu minvalde M\u00fcsl\u00fcman Malay d\u00fcnyas\u0131n\u0131n kullan\u0131m\u0131n\u0131n \u2018akademik\u2019 \u00e7al\u0131\u015fmalarla s\u0131n\u0131rland\u0131\u011f\u0131 g\u00f6zlemleniyor. Siyasilerin, her t\u00fcr\u00fcnden sivil toplum olu\u015fumlar\u0131n\u0131n akademik \u00e7al\u0131\u015fmalara ne denli \u00f6nem verdikleri ve dikkate ald\u0131klar\u0131 d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde ortaya konan bu \u00e7al\u0131\u015fmalar\u0131n \u2018marjinal\u2019 kald\u0131\u011f\u0131 konusunda ortak bir kanaatten bahsetmek de m\u00fcmk\u00fcn. Peki b\u00f6ylesi bir Malay \u0130slam Birli\u011fi\u2019nden s\u00f6z edilemeyece\u011fine g\u00f6re, kar\u015f\u0131m\u0131za nas\u0131l bir M\u00fcsl\u00fcman toplum \u015femas\u0131 \u00e7\u0131k\u0131yor? Y\u00fczy\u0131ll\u0131k tabirle ifade edersek modernist (<i>kaum muda<\/i>) ve gelenekselci (<i>kaum tua<\/i>) \u0130slam anlay\u0131\u015flar\u0131n\u0131n g\u00f6r\u00fcld\u00fc\u011f\u00fc iki eksenden bahsedebiliriz. Bu paragraf\u0131 yazmam\u0131z\u0131n nedeni, 2012 y\u0131l\u0131 i\u00e7erisinde G\u00fcneydo\u011fu Asya M\u00fcsl\u00fcman toplumlar\u0131n\u0131n ahvaline dair bir\u015feyler s\u00f6yleyebilmenin bu co\u011frafyada M\u00fcsl\u00fcmanlar\u0131n hangi tarihsel k\u00f6kene tekab\u00fcl etti\u011fiyle yak\u0131ndan ili\u015fkisi olmas\u0131ndan kaynaklan\u0131yor. <\/div>\n<div class=\"MsoNormal\" style=\"text-align: justify;\"><\/div>\n<div class=\"MsoNormal\" style=\"text-align: justify;\">Bu k\u0131sa giri\u015fin ard\u0131ndan ka\u00e7\u0131n\u0131lmaz olarak mevcut ulus-devlet yap\u0131lar\u0131 i\u00e7erisinde yer alan ve \u015fu veya bu \u015fekilde \u2018kendi arketipi\u2019 i\u00e7erisinde varl\u0131k s\u00fcrmeye \u00e7al\u0131\u015fan M\u00fcsl\u00fcman toplumlardan baz\u0131lar\u0131n\u0131n ahvaline bakabiliriz. Singapur\u2019dan ba\u015flayabiliriz \u00f6rne\u011fin&#8230; B\u00f6lgede progresif devlet anlay\u0131\u015f\u0131n\u0131n temsilcisi konumundaki Singapur\u2019da M\u00fcsl\u00fcman unsurlar n\u00fcfusun %15\u2019ini te\u015fkil eden Malaylardan olu\u015fmakla birlikte, g\u00f6\u00e7men i\u015f\u00e7i stat\u00fcs\u00fcndeki \u00e7ok az bir kitleye de ev sahipli\u011fi yap\u0131yor. M\u00fcsl\u00fcman Malaylar, dini-toplumsal hayatlar\u0131n\u0131 \u00e7ekip \u00e7evirme i\u015finde \u2018ba\u011f\u0131ms\u0131z\u2019 de\u011filler. Bu Ada devletinde Din \u0130\u015flerine ba\u011fl\u0131 olarak ve bu kurumun yasalar\u0131 \u00e7er\u00e7evesinde ya da buna s\u0131n\u0131rlamalar\u0131 da diyebiliriz, dini hayat\u0131 tan\u0131mlamaya ve prati\u011fe d\u00f6kme \u00e7abas\u0131 sergiliyorlar. M\u00fcsl\u00fcman toplumun g\u00fcndelik ya\u015fam\u0131n\u0131 \u00e7ekip \u00e7eviren onu bu d\u00fcnya ile kutsal ba\u011f\u0131n\u0131 kurmada yap\u0131c\u0131 rol\u00fc olan camiler, t\u00fcrbeler, mezarl\u0131klar ve di\u011fer dini kurumlar g\u00f6kdelenlerin aras\u0131na s\u0131k\u0131\u015f\u0131p kalm\u0131\u015f ve bu anlamda alabildi\u011fine materyalize olmu\u015f genel sosyal hayat i\u00e7erisinde sanki hi\u00e7 yokmu\u015f mesabesindeler. Camilerin ezanlar\u0131na kadar m\u00fcdahale eden siyasi irade kar\u015f\u0131s\u0131nda Singapur \u0130slam Birli\u011fi\u2019nin yapabilece\u011fi pek bir \u015fey yok&#8230; \u00d6rne\u011fin, bu t\u00fcrden siyasi ve sosyal bask\u0131n\u0131n boyutlar\u0131 Kurban Bayram\u0131 \u00f6ncesinde daha yo\u011fun olarak g\u00fcndeme geldi. Singapurlu M\u00fcsl\u00fcmanlar tek tek veya aile kurumu i\u00e7inde kurban kesemiyorlar. Bunun yerine, ba\u011fl\u0131 olduklar\u0131 muhitteki cami veya mescide kay\u0131t yapt\u0131rarak toplu kesimlere i\u015ftirak ediyorlar. 2012 Kurban\u2019\u0131 \u00f6ncesinde ya\u015fanan sorun neydi? Toplam 4000 ba\u015f kurban talebiyle resmi kuruma ba\u015fvuru yap\u0131lmas\u0131na ra\u011fmen, nihayetinde 2000 ba\u015f kurban kesimine izin verilmesi M\u00fcsl\u00fcmanlar\u0131n bu \u00f6nemli ibadetine vurulan bir \u2018zincir\u2019 mesabesinde. Mazeret mi? Elbette haz\u0131r&#8230; Singapur makamlar\u0131n\u0131n kurbanl\u0131k hayvanlar\u0131 Avustralya\u2019dan ithal etti\u011fini, Avustralya\u2019n\u0131n da \u2018hayvan haklar\u0131\u2019 vb. bahanelerle hayvan ihrac\u0131na k\u0131s\u0131tlama getirdi\u011fi t\u00fcr\u00fcnden bahaneler ortal\u0131kta dola\u015f\u0131yordu. Gelen kurbanlar\u0131n say\u0131s\u0131 kadar, maliyetinin de y\u00fcksekli\u011fi hali vakti yerinde ortalama bir M\u00fcsl\u00fcman\u0131n dahi bu ibadetten \u2018men edilmesine\u2019 yol a\u00e7an \u2018post-modern\u2019 siyasi ve k\u00fclt\u00fcrel rejimin \u00fcr\u00fcn\u00fc olarak kay\u0131tlara ge\u00e7ti. <\/div>\n<div class=\"MsoNormal\" style=\"text-align: justify;\"><\/div>\n<div class=\"MsoNormal\" style=\"text-align: justify;\">Kambo\u00e7ya\u2019ya ge\u00e7elim&#8230; Kambo\u00e7ya bu co\u011frafyan\u0131n tam da \u2018ba\u011fr\u0131na\u2019 kurulmu\u015f bir \u00fclke. M\u00fcsl\u00fcmanl\u0131klar\u0131 eskilere dayanan \u00c7ampa k\u00f6kenliler \u00fclkenin az\u0131nl\u0131k konunumunda bulunuyor. Malay \u0131rk\u0131 i\u00e7erisinde de\u011ferlendirilen \u00c7ampal\u0131lar, genel anlamda Kambo\u00e7ya\u2019n\u0131n \u201csosyo-ekonomik\u201d geri kalm\u0131\u015fl\u0131\u011f\u0131ndan pay\u0131n\u0131 almalar\u0131 ile dikkat \u00e7ekiyorlar. E\u011fitim alt yap\u0131s\u0131, insan kaynaklar\u0131 noktas\u0131nda s\u0131k\u0131nt\u0131lar\u0131 olan \u00c7ampa M\u00fcsl\u00fcmanlar\u0131na \u00e7e\u015fitli vesilelerle \u00f6zellikle Malezya\u2019dan kimi kurulu\u015flar\u0131n yard\u0131ma gitti\u011fini biliyoruz. Malaycan\u0131n bir versiyonu kabul edilen dilleri neredeyse yok olmu\u015f&#8230;. Ya\u015fad\u0131klar\u0131 b\u00f6lgelerdeki kasaba ve kent adlar\u0131n\u0131n Kampong ile ba\u015flamas\u0131 da bu aidiyetin bir g\u00f6stergesi niteli\u011finde. Bug\u00fcn bu dille \u00f6\u011fretim yapan bir e\u011fitim kurumu dahi yok. \u00c7ampa M\u00fcsl\u00fcmanlar\u0131n\u0131n yak\u0131n d\u00f6nemde u\u011frad\u0131klar\u0131 bask\u0131 ve zul\u00fcmlerin kayna\u011f\u0131n\u0131n&nbsp; Khmer y\u00f6netimi y\u0131llar\u0131nda ortaya \u00e7\u0131kt\u0131\u011f\u0131 bir ger\u00e7ek. O d\u00f6nemin izlerini hala \u00fczerinde ta\u015f\u0131yan \u00fclkenin bu M\u00fcsl\u00fcman grubunun da kendi ayaklar\u0131 \u00fczerinde durmas\u0131n\u0131 sa\u011flayacak dinamiklere ihtiyac\u0131 oldu\u011fu g\u00f6zlemleniyor. <\/div>\n<div class=\"MsoNormal\" style=\"text-align: justify;\"><\/div>\n<div class=\"MsoNormal\" style=\"text-align: justify;\">Malezya\u2019da M\u00fcsl\u00fcmanlar\u0131n g\u00fcndelik ya\u015famlar\u0131n\u0131 \u00e7er\u00e7eveleyen husus, sivil alan\u0131 yok saymamakla birlikte, genel itibar\u0131yla bir resmi \u0130slam s\u00f6yleminin ve uygulamalar\u0131n\u0131n varl\u0131\u011f\u0131na dayan\u0131yor. \u00dclkenin \u00e7ok \u0131rkl\u0131 ve dinli yap\u0131s\u0131 i\u00e7erisinde daha \u00e7ok \u2018k\u00fclt\u00fcrel aidiyet\u2019 kapsam\u0131 i\u00e7erisinde de\u011ferlendirilebilecek bu olgu h\u00fck\u00fcmet i\u00e7in vazge\u00e7ilmez bir \u00f6neme sahiptir. Y\u00f6netim \u00e7e\u015fitli kurumlar vas\u0131tas\u0131yla toplumsal yap\u0131da M\u00fcsl\u00fcman unsurlar\u0131 koruma kadar, \u0130slami unsurlar\u0131 bizzat \u00f6ne \u00e7\u0131kartma \u2018sorumlulu\u011funu da\u2019 \u00fczerinde ta\u015f\u0131yor. \u00d6rne\u011fin \u00fcniversiteler ba\u015fta olmak \u00fczere, resmi dairelerdeki giyim-ku\u015fam kodlar\u0131, devlet g\u00fcd\u00fcm\u00fcndeki medyadaki \u0130slami tona hakim yap\u0131mlar\u0131n varl\u0131\u011f\u0131 dikkat \u00e7ekiyor. Bunun kar\u015f\u0131l\u0131\u011f\u0131nda sokaktaki Malay vatanda\u015f\u0131n ailevi yeti\u015fme \u015fartlar\u0131n\u0131n bu resmi s\u00f6ylemle \u00f6rt\u00fc\u015fen y\u00f6nleri oldu\u011fu gibi, \u00fcniversitele\u015fme, k\u00fcresel a\u00e7\u0131l\u0131mlar, di\u011fer toplum kesimleriyle \u015fu veya bu \u015fekildeki etkile\u015fimlerden kaynaklanan de\u011fi\u015fimler M\u00fcsl\u00fcman toplum yap\u0131s\u0131nda her daim g\u00f6zlemlenebilmektedir. Yukar\u0131da zikredilen resmi \u0130slam anlay\u0131\u015f\u0131ndan ne\u015fet eden yakla\u015f\u0131m\u0131n \u2018b\u00fcnye d\u0131\u015f\u0131\u2019 de\u011fi\u015fim zorlamalar\u0131na kar\u015f\u0131 bir t\u00fcr \u2018reaksiyoner kar\u015f\u0131l\u0131k\u2019 oldu\u011fu varsay\u0131labilir. Resmi s\u00f6ylemin uzand\u0131\u011f\u0131 \u00f6nemli kurumlardan \u00fcniversite kamp\u00fcslerinde resmi\/zorunlu k\u0131yafet \u00e7izelgesi ba\u011flay\u0131c\u0131l\u0131\u011f\u0131n\u0131n yan\u0131 s\u0131ra, dolayl\u0131 karakter e\u011fitimi olarak da i\u015flev g\u00f6rm\u00fcyor de\u011fil. <\/div>\n<div class=\"MsoNormal\" style=\"text-align: justify;\"><\/div>\n<div class=\"MsoNormal\" style=\"text-align: justify;\">Endonezya M\u00fcsl\u00fcmanlar\u0131 dedi\u011fimizde, asl\u0131nda b\u00fcy\u00fck bir co\u011frafya \u00fczerinde \u00f6nemli bir n\u00fcfusu bar\u0131nd\u0131ran bu devasa \u00fclkede<br \/>\ntek yek\u00fcn bir sosyal gruptan bahsedilemez elbette. \u00dclke M\u00fcsl\u00fcmanlar\u0131n\u0131n istatistiklere g\u00f6re \u00f6nemli bir b\u00f6l\u00fcm\u00fcn\u00fcn \u00fcyesi g\u00f6r\u00fcnd\u00fc\u011f\u00fc Alimler Birli\u011fi (Nahdat\u2019ul Ulama) ve Muhammediyye gibi iki b\u00fcy\u00fck olu\u015fumdan bahsedilmesine ve M\u00fcsl\u00fcman kitlenin sosyal hayat\u0131n\u0131 \u00e7evreleyen e\u011fitim, sa\u011fl\u0131k vb. alanlardaki \u00e7al\u0131\u015fmalar\u0131na ra\u011fmen, her bir farkl\u0131 b\u00f6lgede ya\u015fayan M\u00fcsl\u00fcman toplumun benzer olmakla birlikte farkl\u0131 boyutlarda sorunlarla y\u00fczle\u015ftikleri s\u00f6ylenebilir. Bu iki \u00f6nemli olu\u015fumun, \u00f6zellikle Bat\u0131 medyas\u0131n\u0131n s\u00fcrekli g\u00fcndemde tutmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 s\u00f6zde \u2018ter\u00f6r\u2019 eksenli haberlere kar\u015f\u0131n savunmac\u0131 pozisyonunda kald\u0131klar\u0131 gibi, \u00fclke medyas\u0131nda soluklar\u0131n\u0131n arzu edilir bir \u015fekilde \u00e7\u0131kt\u0131\u011f\u0131 da s\u00f6ylenemez. \u00dclkenin kimi b\u00f6lgelerinde H\u0131ristiyan az\u0131nl\u0131k gruplarla ili\u015fkiler kadar, \u015eia ve Ahmediyye gibi ana ak\u0131m\u0131n d\u0131\u015f\u0131ndaki f\u0131rkalar\u0131n varl\u0131\u011f\u0131n\u0131n tehdit olarak alg\u0131lanmas\u0131 kimi toplumsal huzursuzluklara kap\u0131 aralad\u0131. Y\u00fczy\u0131llar boyunca \u00e7o\u011ful etnik ve dini yap\u0131lar\u0131n i\u00e7i\u00e7e ya\u015fad\u0131\u011f\u0131 bu co\u011frafyada n\u00fcfus ve n\u00fcfuz olarak s\u0131n\u0131rl\u0131 kabul edilebilecek farkl\u0131 olu\u015fumlarla ili\u015fkilerin sa\u011fl\u0131kl\u0131 bir zemine oturmad\u0131\u011f\u0131 bir ger\u00e7ek. <\/div>\n<div class=\"MsoNormal\" style=\"text-align: justify;\"><\/div>\n<div class=\"MsoNormal\" style=\"text-align: justify;\">Filipinlerin g\u00fcneyinde tarihi Sulu Sultanl\u0131\u011f\u0131\u2019n\u0131n bakiyesi olarak varl\u0131k s\u00fcren ve g\u00fcn\u00fcm\u00fczde Bangsamoro M\u00fcsl\u00fcmanlar\u0131 olarak an\u0131lan toplumun tan\u0131k oldu\u011fu en \u00f6nemli de\u011fi\u015fme \u015f\u00fcphe yok ki, merkezi h\u00fck\u00fcmetle yap\u0131lan Bar\u0131\u015f Anla\u015fmas\u0131 oldu. Kal\u0131c\u0131 bar\u0131\u015f\u0131n \u2018\u00f6n a\u015famas\u0131\u2019 kabul edilen bu s\u00fcre\u00e7te yerlerinden edilen Bangsamoro\u2019lular\u0131n \u2018kal\u0131c\u0131 ya\u015fam ko\u015fullar\u0131na\u2019 kavu\u015fmalar\u0131 \u00f6nceli\u011fi te\u015fkil ediyor. Bu s\u00fcre\u00e7, ayn\u0131 zamanda varl\u0131\u011f\u0131 akamete u\u011fram\u0131\u015f her t\u00fcr\u00fcnden sosyal kurumlar\u0131n yeniden in\u015fas\u0131 ve hayata ge\u00e7irili\u015fini zorunlu k\u0131l\u0131yor. Sava\u015f s\u00fcrecinde varl\u0131\u011f\u0131n\u0131 \u2018m\u00fccadeleye\u2019 adam\u0131\u015f gruplar\u0131n yan\u0131nda, ayakta kalma m\u00fccadelesi veren geni\u015f halk kitlelerinin bug\u00fcnk\u00fc sorunu yeni s\u00fcrece adaptasyon oldu\u011funa ku\u015fku yok. Bu anlamda kurumsal alt yap\u0131 eksikli\u011fine insan kaynaklar\u0131ndaki zaafiyetin eklemlenmesi dikkate al\u0131nd\u0131\u011f\u0131nda Bangsamorolular\u0131 kolay olmayan bir s\u00fcre\u00e7 bekledi\u011fini d\u00fc\u015f\u00fcnebiliriz. <\/div>\n<div class=\"MsoNormal\" style=\"text-align: justify;\"><\/div>\n<p>www.dunyabulteni.net\/?aType=haber&#8230;241624<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Mehmet \u00d6zay&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;5 Ocak 2012 G\u00fcneydo\u011fu Asya M\u00fcsl\u00fcmanlar\u0131, antropolojik ve sosyolojik ba\u011flam\u0131yla ele al\u0131nd\u0131\u011f\u0131nda Malay toplumu s\u0131n\u0131flamas\u0131na dahil edilmektedir. Bununla birlikte, \u2018Malay\u2019 kelimesinin modern Malezya devleti ile \u015fu veya bu \u015fekilde ili\u015fkilendirilmesi veya bu ili\u015fkilendirmenin s\u00f6z konusu devlete \u2018art\u0131(lar)\u2019 kazand\u0131rabilece\u011fi d\u00fc\u015f\u00fcncesiyle \u00e7evre \u00fclkelerin siyasi [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7],"tags":[],"class_list":["post-179","post","type-post","status-publish","format-standard","hentry","category-asean"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/179","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/comments?post=179"}],"version-history":[{"count":0,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/179\/revisions"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=179"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=179"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=179"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}