{"id":3501,"date":"2020-10-09T20:38:44","date_gmt":"2020-10-09T20:38:44","guid":{"rendered":"http:\/\/guneydoguasyacalismalari.com\/?p=3501"},"modified":"2020-10-09T20:38:44","modified_gmt":"2020-10-09T20:38:44","slug":"bati-somurgeciligi-ve-islam-toplumlarinin-reaksiyonerligi-soylemi-sorunu-the-problematic-discourse-about-western-colonialism-and-reactionism-of-the-islamic-societies","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/bati-somurgeciligi-ve-islam-toplumlarinin-reaksiyonerligi-soylemi-sorunu-the-problematic-discourse-about-western-colonialism-and-reactionism-of-the-islamic-societies\/","title":{"rendered":"Bat\u0131 s\u00f6m\u00fcrgecili\u011fi ve \u0130slam toplumlar\u0131n\u0131n reaksiyonerli\u011fi s\u00f6ylemi sorunu \/ The problematic discourse about Western colonialism and reactionism of the Islamic societies"},"content":{"rendered":"

Mehmet \u00d6zay\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 09.10.2020 <\/strong><\/p>\n

\u0130slam toplumlar\u0131n\u0131n tarihin belirli bir evresinde Bat\u0131 kar\u015f\u0131s\u0131nda verdikleri m\u00fccadelenin ad\u0131 olarak zikredilen \u0130slam ideolojisi<\/em> kavram\u0131 \u00fczerinde, akademik ve akademik olmayan \u00e7al\u0131\u015fmalarla \u00f6nemle duruldu\u011funa ku\u015fku yok.<\/p>\n

Bununla birlikte, bu s\u00f6ylemi Bat\u0131l\u0131 ve Bat\u0131l\u0131 akademik s\u00f6yleme entegre olmu\u015f \u00e7evrelerin bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n ya da bu s\u00f6yleme fark\u0131nda olmadan eklemlenmi\u015f s\u00f6ylem tarzlar\u0131n\u0131n \u00fczerinde durduklar\u0131 birka\u00e7 temel husus var ki, tart\u0131\u015f\u0131lmaya de\u011fer.<\/p>\n

Bunlar, \u201c\u0130slam toplumlar\u0131\u201d ile \u201cBat\u0131 ve Bat\u0131\u2019n\u0131n geli\u015ftirdi\u011fi tarihsel yay\u0131lmac\u0131l\u0131k\u201d olgular\u0131d\u0131r.<\/p>\n

\u0130slam toplumlar\u0131 tabirinin, genel itibar\u0131yla merkezci \u00f6zelli\u011fi dolay\u0131s\u0131yla, -g\u00fcn\u00fcm\u00fcz co\u011frafi yakla\u015f\u0131m\u0131yla s\u00f6ylemek gerekirse- Ortado\u011fu \u00f6zelinde derinle\u015fmesinin anla\u015f\u0131labilir bir y\u00f6n\u00fc oldu\u011funa ku\u015fku yok.<\/p>\n

Merkez-\u00e7evre ve Hanif <\/strong><\/p>\n

Bununla birlikte, gerek \u0130slam inanc\u0131 gerekse \u0130slam toplumlar\u0131n\u0131n geli\u015fim s\u00fcre\u00e7leri dikkate al\u0131nd\u0131\u011f\u0131nda, Ortado\u011fu\u2019nun merkezilik niteli\u011finin, tarihsel geli\u015fimi ba\u011flam\u0131nda kan\u0131ksanabilir y\u00f6n\u00fc olmakla birlikte, bunun ayn\u0131 zamanda dikotomik bir \u00e7er\u00e7evede, g\u00f6recelilik ta\u015f\u0131d\u0131\u011f\u0131n\u0131 ifade etmek gerekiyor.<\/p>\n

\u0130slam dininin do\u011fu\u015f ve geli\u015fim ba\u011flam\u0131nda merkezili\u011finin, sadece mek\u00e2nsal d\u00fczlemde al\u0131nd\u0131\u011f\u0131n\u0131 ortaya koyan bu bak\u0131\u015f a\u00e7\u0131s\u0131 ile \u0130slam\u2019\u0131n evrensel mesaj\u0131n\u0131n, s\u00f6z konusu bu co\u011frafi merkez d\u0131\u015f\u0131nda ula\u015ft\u0131\u011f\u0131 herhangi co\u011frafi mek\u00e2n aras\u0131nda nitelik olarak fark olmamas\u0131d\u0131r dikkat \u00e7ekilmesi gereken.<\/p>\n

\u0130slam dini veya \u0130slamilik noktas\u0131nda iki alt birimden daha s\u00f6z etmek m\u00fcmk\u00fcn g\u00f6z\u00fckmektedir. \u00d6yle ki, \u0130slam\u2019\u0131n \u2018haniflik\u2019 olgusu \u00e7er\u00e7evesinde tarihsel derinli\u011fi ve ba\u011flant\u0131s\u0131 onun b\u00fct\u00fcnc\u00fcl bir tarihi bak\u0131\u015f a\u00e7\u0131s\u0131yla ele almaya imk\u00e2n tan\u0131maktad\u0131r.<\/p>\n

Bir di\u011feri ise, yukar\u0131da dikkat \u00e7ekilen \u2018haniflik\u2019 \u00e7er\u00e7evesinde insan toplumlar\u0131n\u0131n t\u00fcm\u00fcn\u00fc ku\u015fat\u0131c\u0131 \u00f6zelli\u011fi, merkez d\u0131\u015f\u0131ndaki toplumlar\u0131nda \u0130slam\u2019\u0131n yay\u0131lma s\u00fcrecinin \u00f6tesinde, \u0130slam \u00f6ncesi d\u00f6nemde merkez d\u0131\u015f\u0131ndaki toplumlardan \u2018pozitif\u2019 farkl\u0131l\u0131klar\u0131yla \u00f6ne \u00e7\u0131kabilecekleri olgusudur.<\/p>\n

Takva\u2019n\u0131n co\u011frafyad\u0131\u015f\u0131l\u0131\u011f\u0131<\/strong><\/p>\n

Burada kutsal mesajdan tek bir hat\u0131rlatman\u0131n, inan\u00e7 noktas\u0131nda merkez-\u00e7evre dikotomisinin ge\u00e7ersizli\u011fine, s\u00fcrd\u00fcr\u00fclemezli\u011fine \u00f6rnek te\u015fkil etti\u011fini s\u00f6yleyebiliriz. O da, \u2018\u00fcst\u00fcnl\u00fc\u011f\u00fcn takvada\u2019 yolundaki izah, g\u00f6nderme ve mesajd\u0131r.<\/p>\n

\u0130slam toplumlar\u0131 olgusunu, sadece belirli bir co\u011frafyaya hapsetmek yerine, bir din olarak \u0130slam\u2019\u0131n ula\u015ft\u0131\u011f\u0131 co\u011frafyalar\u0131 tek tek ve\/ya b\u00fct\u00fcn olarak de\u011ferlendirmenin hak ve do\u011frulukla ba\u011fda\u015f\u0131r bir y\u00f6n\u00fc oldu\u011funu ortaya koymak gerekmektedir.<\/p>\n

Ya da bir ad\u0131m daha ileri giderek, klasik merkez-\u00e7evre ili\u015fkisi yerine ad\u0131na \u00e7evre denen b\u00fct\u00fcn\u00fcn, kendi ba\u015f\u0131na merkez olabilme niteliklerine sahip oldu\u011fu ihtimalinin g\u00f6z ard\u0131 edilmemelidir.<\/p>\n

Bat\u0131 ve s\u00f6m\u00fcrgecilik<\/strong><\/p>\n

Di\u011fer husus, yani Bat\u0131 ve Bat\u0131\u2019n\u0131n geli\u015ftirdi\u011fi m\u00fccadele bi\u00e7imleri ile s\u00fcre\u00e7lerinin zaman ve uzam noktas\u0131nda daralt\u0131lmas\u0131yla ba\u011flant\u0131l\u0131d\u0131r.<\/p>\n

\u00d6yle ki, Bat\u0131\u2019n\u0131n iki ba\u015fl\u0131k alt\u0131nda de\u011ferlendirilmeyi hak eden yay\u0131lmac\u0131l\u0131k s\u00fcrecinde ilk husus, bizatihi yay\u0131lmac\u0131l\u0131\u011f\u0131n, daha do\u011fru bir tabirle s\u00f6m\u00fcrgecilik s\u00fcrecinin \u00fcretti\u011fi ekonomik yap\u0131la\u015fman\u0131n, Bat\u0131\u2019ya kazand\u0131rd\u0131\u011f\u0131 \u2018maddi\u2019 ve \u2018maddi olmayan\u2019 de\u011ferler silsilesidir. Bununla kastedilen elbette ki, sermaye olu\u015fumu, kapitalizmin k\u00fcreselle\u015fmesi ve bunlarla gelen t\u00fcm kurumsal yap\u0131la\u015fmalard\u0131r.<\/p>\n

\u0130kincisi ise, yine s\u00f6m\u00fcrgecilik s\u00fcre\u00e7leriyle, \u00f6teki olarak da adland\u0131r\u0131lan ve genel itibar\u0131yla \u0130slam co\u011frafyalar\u0131n\u0131 da i\u00e7ine alan, asl\u0131nda s\u00fcre\u00e7 i\u00e7erisinde \u00e7e\u015fitli nedenlerle bizatihi hedefinde \u0130slam co\u011frafyalar\u0131n\u0131n oldu\u011fu bir yap\u0131la\u015fman\u0131n varl\u0131\u011f\u0131d\u0131r.<\/p>\n

Ancak ilgin\u00e7tir ki, baz\u0131 \u00e7al\u0131\u015fmalarda s\u00f6m\u00fcrgecili\u011fe hedef olan co\u011frafyalar sadece Kuzey Afrika ve G\u00fcney Asya ile s\u0131n\u0131rland\u0131r\u0131lmaktad\u0131r. Bu yakla\u015f\u0131m\u0131n, tarihsel ger\u00e7eklikle uyu\u015fmad\u0131\u011f\u0131 a\u015fik\u00e2rd\u0131r. Ayr\u0131ca, tarihsellik kopuklu\u011fa yol a\u00e7ak bu \u2018akademik\u2019 tutum, ba\u015fka kopukluklara da neden olmaktad\u0131r.<\/p>\n

Bu durum, \u00f6rne\u011fin Bat\u0131l\u0131 s\u00f6m\u00fcrgeciler marifetiyle Hint Alt K\u0131tas\u0131 ile \u00c7in aras\u0131ndaki ticari etkile\u015fimi kesmeniz anlam\u0131na gelmektedir. Ya da, Hollanda\u2019n\u0131n s\u00f6m\u00fcrge topraklar\u0131n\u0131n \u00f6nemli bir b\u00f6l\u00fcm\u00fcn\u00fc olu\u015fturan Tak\u0131madalar\u2019\u0131 yok sayman\u0131z anlam\u0131na gelir. Ki, bu durum, Weberyen bir yakla\u015f\u0131mla s\u00f6ylemek gerekirse, sadece Bat\u0131 Avrupa kapitalizmine merkez olan bir b\u00f6lgeyi yani, Hollanda ticaret liman \u015fehirlerini g\u00f6z ard\u0131 etmekle kalmaz, neredeyse kapitalizmin k\u00fcresel atardamar\u0131n\u0131 hi\u00e7e saymakla e\u015fde\u011fer olur.<\/p>\n

Bu ikinci boyut, -yine de\u011fi\u015fik tarihsel s\u00fcre\u00e7lere referanslarla tespit edildi\u011fini g\u00f6z ard\u0131 etmeden s\u00f6ylemek gerekirse, y\u0131k\u0131c\u0131l\u0131\u011f\u0131n\u0131 maddi ve manevi ba\u011flamlar\u0131yla ger\u00e7ekle\u015ftirmesiyle dikkat \u00e7ekmektedir.<\/p>\n

Davet ve reaksiyonerlik \u00e7eli\u015fkisi<\/strong><\/p>\n

\u0130slami ideolojinin reaksiyoner olarak ortaya \u00e7\u0131k\u0131\u015f\u0131na neden olarak, Bat\u0131\u2019n\u0131n yay\u0131lmac\u0131l\u0131\u011f\u0131 g\u00f6sterilmektedir. Bu durumda, Bat\u0131\u2019n\u0131n yay\u0131lmac\u0131l\u0131\u011f\u0131n\u0131n \u201cson iki y\u00fczy\u0131ll\u0131k\u201d zaman dilimiyle s\u0131n\u0131rland\u0131r\u0131lmas\u0131 temel bir hareket noktas\u0131n\u0131 olu\u015fturmaktad\u0131r.<\/p>\n

Burada iki y\u00fczy\u0131l ile 19. y\u00fczy\u0131l ba\u015f\u0131ndan 20. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131n\u0131 da i\u00e7erecek \u015fekilde bir zaman dilimi kastedildi\u011fi ortada. Bu iki y\u00fczy\u0131ll\u0131k ge\u00e7mi\u015fi, \u201cuzun tarihsel s\u00fcre\u00e7\u201d demek, a\u015fa\u011f\u0131da de\u011finilece\u011fi \u00fczere, s\u00f6m\u00fcrgecili\u011fin ger\u00e7ekte ortaya \u00e7\u0131kt\u0131\u011f\u0131 d\u00f6nem hesaba kat\u0131ld\u0131\u011f\u0131nda pek de uzun olarak tan\u0131mlanmay\u0131 gerektirmiyor.<\/p>\n

Sadece bir itiraz c\u00fcmlesi olarak, \u0130slami ideoloji<\/em>nin reaksiyonerlik temelinin sorgulanmaya a\u00e7\u0131k oldu\u011funu s\u00f6ylemek istiyorum. Reaksiyoner olan\u0131, tam tersi bir yakla\u015f\u0131mla Bat\u0131\u2019n\u0131n yerle\u015fik \u0130slami toplumlara ve ili\u015fkiler a\u011f\u0131na y\u00f6nelik giri\u015fimde aramak gerekmektedir…<\/p>\n

Bu d\u00f6nemi, yani 19. y\u00fczy\u0131l\u0131, s\u00f6m\u00fcrgecilik ile tan\u0131mlay\u0131p, buna y\u00fczy\u0131l\u0131n sonuna do\u011fru emperyalizm s\u00fcreci olarak yeni bir bak\u0131\u015f geli\u015ftirilmesi ve hele hele bunun 20. y\u00fczy\u0131l ba\u015f\u0131 ile daha da \u00f6nem kazand\u0131r\u0131lmas\u0131, ekonomik yay\u0131lmac\u0131l\u0131k ile teritoryal egemenlik ve askeri yap\u0131la\u015fma s\u00fcre\u00e7lerinin birbiriyle ba\u011flant\u0131l\u0131 oldu\u011funa g\u00f6nderme yapmaktad\u0131r.<\/p>\n

Ancak, s\u00f6m\u00fcrgecili\u011fi salt end\u00fcstri devrimiyle irtibatland\u0131rmak, s\u00f6m\u00fcrgecilik s\u00fcrecinin \u00e7ok daha erken s\u00fcre\u00e7lerinde neler olup bitti\u011fini g\u00f6z ard\u0131 etmemize neden olaca\u011f\u0131 gibi, end\u00fcstrile\u015fme gibi olduk\u00e7a kapsaml\u0131 s\u00fcrece, hem ekonomik olarak hem teknolojik olarak nas\u0131l bir \u00e7\u0131rp\u0131da ula\u015f\u0131labildi\u011fini de mu\u011flakla\u015ft\u0131rmaktad\u0131r.<\/p>\n

\u00c7evrenin merkeziyet\u00e7i \u00f6zelli\u011fi<\/strong><\/p>\n

Buraya kadar yap\u0131lan a\u00e7\u0131klamalar, giri\u015fte dikkat \u00e7ekilen \u0130slam ideolojisinin nas\u0131l, ne \u015fekilde, nerede ortaya \u00e7\u0131kt\u0131\u011f\u0131 ve s\u00fcrd\u00fcr\u00fclebilirli\u011fi hususunda \u0130slam toplumlar\u0131 ve Bat\u0131\/Bat\u0131\u2019n\u0131n \u00fcretti\u011fi tarihsel yay\u0131lmac\u0131l\u0131\u011f\u0131 temelinde baz\u0131 \u015feyler s\u00f6yleyebilmeye imk\u00e2n tan\u0131d\u0131\u011f\u0131 kanaatindeyim.<\/p>\n

Burada s\u00f6m\u00fcrgecili\u011fin erken d\u00f6nemde yani 1498 y\u0131l\u0131nda Kalikut\u2019a \u00e7\u0131kan Portekizlilerin, 1511\u2019de Malaka Sultanl\u0131\u011f\u0131\u2019n\u0131 egemenlik alt\u0131na almalar\u0131n\u0131n s\u00f6m\u00fcrgecilik evresinin ba\u015flang\u0131c\u0131 olmas\u0131 kadar, hem Avrupa\u2019da yeni s\u00f6m\u00fcrgeci g\u00fc\u00e7lerin \u00e7\u0131k\u0131\u015f\u0131n\u0131 haz\u0131rlama hem de Hint Okyanusu \u00e7evresinde Avrupa s\u00f6m\u00fcrgecili\u011finin s\u00fcrd\u00fcr\u00fclebilirli\u011fini sa\u011flama gibi iki temel i\u015fleve neden oldu\u011fu \u00fczerinde durulmal\u0131d\u0131r.<\/p>\n

1498 s\u00fcrecinin bir tesad\u00fcf olmad\u0131\u011f\u0131 gibi, devam\u0131nda her yeni seferle s\u00f6m\u00fcrgecilik s\u00fcrecinin tedrici olarak yap\u0131land\u0131r\u0131lmas\u0131 ortada bilin\u00e7li bir edimin varl\u0131\u011f\u0131na i\u015faret etmektedir.<\/p>\n

Asl\u0131nda 1498 s\u00fcrecinin hedefinin 1511\u2019e ula\u015fmak yani, d\u00f6nemin merkezi ticaret \u00f6zelli\u011fi dolay\u0131s\u0131yla, Malaka\u2019n\u0131n olmas\u0131 bizi b\u00f6lgedeki geli\u015fmeler kadar bunun Avrupa\u2019daki sonu\u00e7lar\u0131n\u0131 da yeniden ele almam\u0131z\u0131 gerektirmektedir.<\/p>\n

Tabii, bu k\u0131sa yaz\u0131da bu uzun s\u00fcre\u00e7leri de\u011ferlendirmek m\u00fcmk\u00fcn de\u011fil. Ancak burada dikkat \u00e7ekilmek istenen husus, \u0130slam ideolojisi<\/em> olgusunun bu s\u00fcre\u00e7te neye tekab\u00fcl etti\u011fiyle al\u00e2kal\u0131d\u0131r. 1511 Malaya \u00f6ncesinde, 1509 Sumatra s\u00fcrecinin k\u0131sa bir d\u00f6neme ve ili\u015fkilere tekab\u00fcl etse de, hat\u0131rlan\u0131lmas\u0131 ve g\u00fcndeme getirilmesi gerekmektedir.<\/p>\n

Bu co\u011frafyadaki \u0130slam toplumunun Portekizlilerin varl\u0131\u011f\u0131na kar\u015f\u0131 \u2018reaksiyoner\u2019 bir tav\u0131r tak\u0131nmad\u0131\u011f\u0131d\u0131r. Aksine, davet edici<\/em>, kabul edici<\/em> ve red edici<\/em> s\u00fcre\u00e7leri ile ili\u015fkinin geli\u015fim seyrini takip edilmelidir.<\/p>\n

Bu \u00e7oklu s\u00fcrecin hem \u0130slam toplumu ve bu toplumu temsil eden siyasi yap\u0131n\u0131n d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc ve niteli\u011fini ortaya koymas\u0131 a\u00e7\u0131s\u0131ndan kayda de\u011fer bir \u00f6neme sahiptir.<\/p>\n

Davet edicilik ve kabul edicilik olgular\u0131n\u0131 \u0130slami bir nitelik olarak de\u011ferlendirmek m\u00fcmk\u00fcn olabilece\u011fi gibi, bu co\u011frafyada ya\u015fayan toplumlar\u0131n \u0130slam \u00f6ncesi d\u00f6nemde \u2018haniflik\u2019 \u00f6zelli\u011finin bir gere\u011fi olarak, sahip olduklar\u0131 niteli\u011fin tarihsel devaml\u0131l\u0131\u011f\u0131 olarak da anlamland\u0131rmak m\u00fcmk\u00fcn.<\/p>\n

\u0130slam ideolojisi kavram\u0131n\u0131 s\u00f6m\u00fcrgecilik kar\u015f\u0131s\u0131nda reaksiyon konuma oturtan tutumlar\u0131n yan\u0131lg\u0131s\u0131 bilin\u00e7 veya bilin\u00e7siz olarak g\u00fcndemde yer almaktad\u0131r. Bu durum, s\u00f6m\u00fcrgecili\u011fi ba\u015flang\u0131c\u0131, ula\u015ft\u0131\u011f\u0131 co\u011frafya(lar) ile buralardaki \u0130slam toplumlar\u0131n\u0131n yakla\u015f\u0131mlar\u0131 ile yeniden de\u011ferlendirmek gerekmektedir.<\/p>\n

Bu durum, hem Bat\u0131 Avrupa\u2019da kapitalizm ba\u011flam\u0131nda ekonomik, end\u00fcstrile\u015fme \u00e7er\u00e7evesinde \u00fcretim s\u00fcre\u00e7lerini, hem de \u0130slam toplumlar\u0131n\u0131n sadece Kuzey Afrika ve G\u00fcney Asya ile s\u0131n\u0131rl\u0131 olmayan s\u00f6m\u00fcrgecilik kar\u015f\u0131tl\u0131klar\u0131n\u0131n anla\u015f\u0131lmas\u0131na olanak tan\u0131yacakt\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"

Mehmet \u00d6zay\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 09.10.2020 \u0130slam toplumlar\u0131n\u0131n tarihin belirli bir evresinde […]<\/p>\n","protected":false},"author":1,"featured_media":3502,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,75],"tags":[],"class_list":["post-3501","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gunluk-yazilar","category-sosyoloji-tarih"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/3501","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=3501"}],"version-history":[{"count":1,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/3501\/revisions"}],"predecessor-version":[{"id":3503,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/3501\/revisions\/3503"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media\/3502"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=3501"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=3501"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=3501"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}