{"id":5283,"date":"2024-06-17T03:31:26","date_gmt":"2024-06-17T03:31:26","guid":{"rendered":"https:\/\/guneydoguasyacalismalari.com\/?p=5283"},"modified":"2024-06-17T03:31:27","modified_gmt":"2024-06-17T03:31:27","slug":"osmanlida-tanzimat-surecinde-egitim-reformu-education-reform-during-tanzimat-in-the-ottomans","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/osmanlida-tanzimat-surecinde-egitim-reformu-education-reform-during-tanzimat-in-the-ottomans\/","title":{"rendered":"Osmanl\u0131\u2019da Tanzimat s\u00fcrecinde e\u011fitim reformu \/ Education reform during Tanzimat in the Ottomans"},"content":{"rendered":"\n

Mehmet \u00d6zay                                                                                                            17.06.2024<\/strong><\/p>\n\n\n\n

Osmanl\u0131 Devleti\u2019nde e\u011fitim\u2019de kurumla\u015fman\u0131n ve bu manada reform \u00e7abalar\u0131n\u0131n, G\u00fclhane Hatt-\u0131 Humayun\u2019unun (1839) devam\u0131 olarak g\u00fcndeme geldi\u011fini s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r.<\/p>\n\n\n\n

\u00c7ok\u00e7a Tanzimat olarak bilinen G\u00fclhane Hatt-\u0131 Humayun\u2019unun detaylar\u0131na bak\u0131ld\u0131\u011f\u0131nda, Bat\u0131l\u0131la\u015fmac\u0131 bir e\u011filimin oldu\u011fu iddia edilebilirse de, temelde \u201ckanun-i kadim\u201d denilen olgu dikkat \u00e7eker.<\/p>\n\n\n\n

Kanun-i kadim, yani eski d\u00fczen\u2019den kas\u0131t, 15. ve 16. y\u00fczy\u0131llarda yerle\u015fik kurallar b\u00fct\u00fcn\u00fcne, nizama d\u00f6n\u00fc\u015f\u00fcn \u00f6ng\u00f6r\u00fclmesidir.<\/p>\n\n\n\n

\u2018Kanun-i kadim\u2019 \u00f6yle, hi\u00e7 de az\u0131msanacak gibi bir kavram gibi durmuyor… Belki de, devlet ve nizam ba\u011flam\u0131nda, pek \u00e7ok \u015feyin t\u00fckenip, elde avu\u00e7ta bir \u015fey kalmad\u0131\u011f\u0131 bir zamanda ba\u015fvurulacak bir s\u0131\u011f\u0131nak…<\/p>\n\n\n\n

Reform\u2019da alternatif<\/strong><\/p>\n\n\n\n

Ancak, bir alternatif de g\u00f6zlerden ka\u00e7m\u0131yor…<\/p>\n\n\n\n

Bizatihi, Tanzimat\u2019\u0131n referans yapt\u0131\u011f\u0131 kurumsal yap\u0131la\u015fman\u0131n nereden ve nas\u0131l temin edilece\u011fi meselesinde i\u015f d\u00f6n\u00fcp dola\u015f\u0131p Bat\u0131 Avrupa \u00fclkelerine dayan\u0131yor.<\/p>\n\n\n\n

Burada dikkat \u00e7eken ikilem, aradan ge\u00e7en s\u00fcre zarf\u0131nda meydana gelen yozla\u015fmadan kurtulman\u0131n \u00e7aresi olarak bir yandan, kanun-i kadim\u2019e g\u00f6nderme yap\u0131l\u0131rken \u00f6te yandan, yenile\u015fmeci bir unsur olarak Bat\u0131 kurallar ve kurumlar sistemine  yap\u0131lan at\u0131flard\u0131r.<\/p>\n\n\n\n

Hatt-\u0131 Humayun\u2019da dikkat \u00e7ekilen dil\u2019in temelde, \u2018\u0130slami\u2019 bir ba\u011flama oturmas\u0131n\u0131, Tanzimat\u00e7\u0131 zihniyetin reformu hedefleyen bu metni, geni\u015f toplum kesimlerine kabul ettirmenin bir arac\u0131 k\u0131l\u0131p k\u0131ld\u0131klar\u0131 sorusunu akla getirmiyor de\u011fil.<\/p>\n\n\n\n

E\u011fitim reformu<\/strong><\/p>\n\n\n\n

Bu \u00e7er\u00e7evede, E\u011fitim\u2019de Reform\u2019un savunusu ve ba\u015flat\u0131c\u0131s\u0131 konumunda yine, Tanzimat s\u00fcrecinin \u00f6nc\u00fcs\u00fc Re\u015fit Pa\u015fa\u2019y\u0131 g\u00f6r\u00fcyoruz.<\/p>\n\n\n\n

Pa\u015fa, geni\u015f kapsaml\u0131 de\u011fi\u015fim s\u00fcrecinin \u2018e\u011fitimsiz\u2019 olamayaca\u011f\u0131n\u0131 g\u00f6rm\u00fc\u015f ve anlam\u0131\u015f olmal\u0131 ki, E\u011fitim Genel M\u00fcd\u00fcrl\u00fc\u011f\u00fc ile E\u011fitim Meclisi gibi iki kurumsal olu\u015fuma dikkat \u00e7ekmi\u015ftir.[1]<\/a><\/p>\n\n\n\n

Ancak ilgin\u00e7tir ki, bu kurumsalla\u015fma s\u00fcrecinde s\u00f6z konusu bu iki kurum Meclis-i valay-i ahkam-\u0131 adliye ile Hariciye nezaretine, yani d\u0131\u015fi\u015fleri bakanl\u0131\u011f\u0131 alt\u0131nda i\u015flev g\u00f6rece\u011fi belirtilmi\u015f.[2]<\/a><\/p>\n\n\n\n

Tam da bu noktada, burada da bir t\u00fcr tuhafl\u0131k yok mu diye soras\u0131 geliyor insan\u0131n…<\/p>\n\n\n\n

\u0130\u015fin adliye k\u0131sm\u0131 bir yana, acaba d\u0131\u015fi\u015flerine yap\u0131lan g\u00f6nderme ile d\u00f6nemin pa\u015falar\u0131 taraf\u0131ndan, \u201creform yap\u0131yoruz, yani Bat\u0131l\u0131la\u015fma rotas\u0131nday\u0131z, bu i\u015fi de en iyi d\u0131\u015fi\u015flerimi bilir\u201d denmi\u015f olabilir mi?<\/p>\n\n\n\n

Detaylar\u0131 -\u015fimdilik- bir yana, iki temel kurumun olu\u015fturulmas\u0131 ba\u011flam\u0131nda bu iki ba\u015fl\u0131k bize, d\u00f6nemin var olan e\u011fitim kurumlar\u0131n\u0131n bir \u00e7at\u0131 alt\u0131nda toplanmas\u0131 ve e\u011fitim i\u015finin -ehli \u00fcyelerin bulunaca\u011f\u0131- bir meclis marifetiyle ger\u00e7ekle\u015ftirilmesi niyeti oldu\u011funu g\u00f6steriyor. <\/p>\n\n\n\n

S\u00f6z konusu E\u011fitim Meclisi\u2019nin, Meclis kelimesinden \u00f6t\u00fcr\u00fc \u00e7oklu bir meclis oldu\u011fu intiba\u0131 uyan\u0131yor. Ancak, -en az\u0131ndan ba\u015flang\u0131\u00e7ta- atanan \u00fcyelere bak\u0131ld\u0131\u011f\u0131nda, aralar\u0131nda \u015feyh\u00fclislam Arif Hikmet Efendi, M\u00fctercim R\u00fc\u015fdi Pa\u015fa ve Fuad Efendi\u2019nin isimlerine rastl\u0131yoruz.[3]<\/a><\/p>\n\n\n\n

Cevdet Pa\u015fa de\u011finmese de, E\u011fitim Genel M\u00fcd\u00fcrl\u00fc\u011f\u00fc olarak ifade edebilece\u011fimiz ve 17 Mart 1857\u2019de kurulan \u201cMaarif-i Umumiye Nezareti\u201dnin ba\u015f\u0131na ilk atanan ki\u015fi ise Morolu Abdurrahman Sami Efendi\u2019dir.[4]<\/a><\/p>\n\n\n\n

\u0130\u015finin ehli bir b\u00fcrokrat oldu\u011fu a\u015fik\u00e2r olan Abdurrahman Sami\u2019nin d\u00f6rt y\u0131l\u0131 biraz a\u015fk\u0131n bir s\u00fcre sonra bu g\u00f6revden istifa etmesi, bireysel bir sebebe mi dayand\u0131\u011f\u0131 yoksa, e\u011fitimin kurumsalla\u015ft\u0131r\u0131lmas\u0131 s\u00fcrecinde kar\u015f\u0131la\u015ft\u0131\u011f\u0131 ve a\u015famad\u0131\u011f\u0131 zorluklar neticesinde mi bu yolu se\u00e7ti\u011fi hususunda elimdeki kaynaklarda bir a\u00e7\u0131klama bulamad\u0131m.<\/p>\n\n\n\n

E\u011fitimi y\u00f6netmek<\/strong><\/p>\n\n\n\n

Yukar\u0131da, e\u011fitim i\u015flerinin hukuk ve d\u0131\u015fi\u015fleri b\u00fcnyesinde y\u00fcr\u00fct\u00fclmesinde bir tuhafl\u0131k var diye de\u011finmi\u015ftim.<\/p>\n\n\n\n

E\u011fitim reformu hususunda destek verdi\u011fi belirtilen \u00f6nde gelen b\u00fcrokratlar aras\u0131nda dini b\u00fcrokrasinin ba\u015f\u0131nda yer alan, d\u00f6nemin \u015feyh\u00fclislaml\u0131k makam\u0131nda oturan \u015eeyh\u00fclislam Arif Hikmet Efendi de bulunuyordu.[5]<\/a><\/p>\n\n\n\n

E\u011fitimde reform i\u015fini adliye ve d\u0131\u015fi\u015flerinden sorumlu birimlere havale etmek yerine i\u00e7inde \u00f6rne\u011fin, \u015eeyh\u00fclislam\u2019\u0131n da bulunaca\u011f\u0131 d\u00f6nemin dini-sivil entellekt\u00fcellerini s\u00fcrece dahil etmek yenilik\u00e7ilik anlam\u0131nda daha esasl\u0131 bir yakla\u015f\u0131m olurdu.<\/p>\n\n\n\n

Bu yap\u0131lmam\u0131\u015f olsa dahi, en az\u0131ndan, e\u011fitimde d\u00fczenlemeler yap\u0131lmas\u0131 gere\u011fine ihtiya\u00e7 duyuldu\u011funda, dini b\u00fct\u00fcn \u00e7evreler ve kurum temsilcilerinin de bizzat g\u00fcndeme gelmi\u015f veya getirilmi\u015f ve bu ba\u011flamda, dini destek (fetva) noktas\u0131nda gayet \u00f6nemli bir deste\u011fin al\u0131nd\u0131\u011f\u0131 da anla\u015f\u0131l\u0131yor.<\/p>\n\n\n\n

Reformda \u015f\u00fcphe!<\/strong><\/p>\n\n\n\n

Cevdet Pa\u015fa, e\u011fitim reformuna nereden ba\u015flanaca\u011f\u0131 konusunda bir fikir vermeye \u00e7al\u0131\u015f\u0131yor. Daha do\u011frusu, o d\u00f6nem ya\u015fanan tart\u0131\u015fmalar ba\u011flam\u0131nda, reforma mekatib-i s\u0131byan\u2019dan (ilk\u00f6\u011fretim) ba\u015flamak yerine, mekatib-i r\u00fc\u015fdiyeye\u2019den (ortaokul) ba\u015flanmal\u0131yd\u0131 anlam\u0131na gelecek bir ele\u015ftiride bulunuyor.<\/p>\n\n\n\n

Ona g\u00f6re, reformun e\u011fitimin ilk a\u015famas\u0131ndan yani, ilk \u00f6\u011fretimden (s\u0131byan mektebi) ba\u015flanmas\u0131 ve \u00f6\u011frencilerin zamanla, s\u00fcrecin \u00fcst e\u011fitim d\u00fczeylerine ge\u00e7meleriyle e\u011fitim a\u015famalar\u0131n\u0131n da tedrici olarak yeniden d\u00fczenlenmesi gerekti\u011fini s\u00f6yl\u00fcyor.<\/p>\n\n\n\n

Bu yap\u0131lmad\u0131\u011f\u0131na g\u00f6re, reforma yanl\u0131\u015f yerden ba\u015fland\u0131\u011f\u0131 ortadad\u0131r…<\/p>\n\n\n\n

Bu durum, Cevdet Pa\u015fa\u2019n\u0131n Hatt-\u0131 Humayun\u2019da belirtilen reform s\u00fcrelerine dair yakla\u015f\u0131mdan hareketle izah getirmemiz gerekirse a\u00e7\u0131k\u00e7as\u0131, reform s\u00fcrecinin belki de, daha ba\u015f\u0131ndan i\u015fin savsakland\u0131\u011f\u0131na vurgu yap\u0131yor demek yanl\u0131\u015f olmayacakt\u0131r.<\/p>\n\n\n\n

K\u0131saca, \u015fu hususa da de\u011fineyim…<\/p>\n\n\n\n

Cevdet Pa\u015fa, e\u011fitim kelimesini \u2018terbiye\u2019 kavram\u0131 ile de tan\u0131ml\u0131yor.<\/p>\n\n\n\n

Demek ki, o d\u00f6nemde e\u011fitimin en az\u0131ndan, \u00f6nemli i\u015flevlerinden birinin terbiye oldu\u011funu g\u00f6r\u00fcyoruz.<\/p>\n\n\n\n

Ne var ki, e\u011fitim\u2019de terbiye\u2019den ge\u00e7erli \u00e7ok oldu\u011funu da bu vesileyle zikretmi\u015f olal\u0131m.<\/p>\n\n\n\n

Reformcu kar\u015f\u0131tlar\u0131<\/strong><\/p>\n\n\n\n

E\u011fitim\u2019de reform i\u015flerinin aksat\u0131lmas\u0131nda bir di\u011fer amil olarak sadrazam de\u011fi\u015fikli\u011fini g\u00fcndeme getiriyor Cevdet Pa\u015fa. Ve gizli\/a\u00e7\u0131k su\u00e7u, 1864 y\u0131l\u0131nda Re\u015fid Pa\u015fa\u2019n\u0131n azledilmesi \u00fczerine yerine getirilen Sar\u0131m Pa\u015fa\u2019ya at\u0131yor!<\/p>\n\n\n\n

Re\u015fid Pa\u015fa\u2019n\u0131n d\u00fc\u015fman\u0131 \u00e7ok… Bu s\u00fcre\u00e7te kar\u015f\u0131s\u0131ndaki isim ise Serasker Damad Said Pa\u015fa…<\/p>\n\n\n\n

Damad Said Pa\u015fa, 1864\u2019de padi\u015fah Abd\u00fclaziz nezdindeki giri\u015fimleri neticesinde, Re\u015fit Pa\u015fa\u2019y\u0131 azlettirme ve kendine yak\u0131n isimlerden Sar\u0131m Pa\u015fa\u2019y\u0131 Sadrazaml\u0131k makam\u0131na atatmada ba\u015far\u0131l\u0131 olmu\u015f g\u00f6z\u00fck\u00fcyor.<\/p>\n\n\n\n

B\u00f6ylece, \u201cDevlet, Said Pa\u015fa\u2019n\u0131n eline ge\u00e7ince\u201d diyor, Cevdet Pa\u015fa.[6]<\/a><\/p>\n\n\n\n

Devletin ele ge\u00e7irilmesi meselesi demek ki, ya\u015fad\u0131\u011f\u0131m\u0131z d\u00f6nemlere dair bir olgu de\u011filmi\u015f.<\/p>\n\n\n\n

\u00d6ncesinde bir hey\u00fcla gibi sarm\u0131\u015f oldu\u011fu g\u00f6z\u00fck\u00fcyor. Bu anlamda, gayet \u00f6nemli bir gelenekle kar\u015f\u0131 kar\u015f\u0131ya oldu\u011fumuzu s\u00f6yleyebiliriz.<\/p>\n\n\n\n

Tabii, ya\u015fanan kavga g\u00fcr\u00fclt\u00fc bununla s\u0131n\u0131rl\u0131 de\u011fil…<\/p>\n\n\n\n

Cevdet Pa\u015fa, e\u011fitim reformunun akamete u\u011frat\u0131lmas\u0131 a\u00e7\u0131s\u0131ndan bak\u0131yor meseleye ve diyor ki, \u201cBu adem -yani, Said Pa\u015fa, ise taassub-u barid eshab\u0131ndan bir mecnun-\u0131 akiln\u00fcma olup Re\u015fid Pa\u015fa mensuban\u0131n\u0131 umur-\u0131 diniyyede m\u00fcbalats\u0131zl\u0131k ile itham ederek kimini idam ve kimini nefy ettirmek ve \u0130stanbul\u2019u efkar-\u0131 cedide eshab\u0131ndan tahliye etmek velhas\u0131l, Devlet-i y\u00fcz sene geri d\u00f6nd\u00fcrmek gibi h\u00fclyalara sapt\u0131…\u201d<\/p>\n\n\n\n

\u00d6zetle ifade etmek gerekirse, Said Pa\u015fa, Abd\u00fclmecid \u00fczerinde -muhtemelen- ailevi n\u00fcfuzunu kullanarak, Tanzimat reformlar\u0131n\u0131n \u00f6nc\u00fc isimlerini, yani \u00e7al\u0131\u015fan adamlar\u0131 -i\u00e7inde, idam metodu da dahil olmak \u00fczere-, tek tek ortadan kald\u0131rmay\u0131 kendine bir g\u00f6rev addetmi\u015f…<\/p>\n\n\n\n

Bu y\u00f6ntemlerle sadece, adam k\u0131y\u0131m\u0131na \u00f6n ayak olmam\u0131\u015f, ayn\u0131 zamanda devleti y\u00fcz sene geriye g\u00f6t\u00fcrecek yeni tedbirler, -herhald ebuna reform diyemeyece\u011fiz-, almaya meyletmi\u015f…<\/p>\n\n\n\n

Cevdet Pa\u015fa, belki alayl\u0131 denilebilecek bir dil kullanarak geli\u015fmeyi, \u015fu \u015fekilde izaha devam ediyor: \u201c… \u0130\u015fte maarifin terakkiyesine \u00e7al\u0131\u015f\u0131yorken b\u00f6yle bir sekteli vakit g\u00f6rd\u00fck. Bereket versin Sar\u0131m Pa\u015fa akl\u0131 ba\u015f\u0131nda bir zat olup Said Pa\u015fa\u2019ya uymad\u0131 ve onun dizginini elinden b\u0131rakmad\u0131. Zat-\u0131 \u015eahne, dahi Said Pa\u015fa\u2019n\u0131n asra uyar adem olmad\u0131\u011f\u0131n\u0131 anlay\u0131p an\u0131 deft etti ve Re\u015fid Pa\u015fa\u2019y\u0131 yine sadarete getirdi.[7]<\/a><\/p>\n\n\n\n

B\u00f6ylece, Said Pa\u015fa\u2019n\u0131n -k\u0131sa s\u00fcrede, kimi reformcu isimleri ortadan kald\u0131rsa da, Osmanl\u0131\u2019y\u0131 y\u00fcz sene evveline g\u00f6t\u00fcrecek pl\u00e2n ve projelerini yerine getirme f\u0131rtas\u0131n\u0131 ka\u00e7\u0131rd\u0131\u011f\u0131 anla\u015f\u0131l\u0131yor.<\/p>\n\n\n\n

Ancak, genel itibar\u0131yla G\u00fclhane Hatt-\u0131 Humayun\u2019da belirtilen hususlar ve \u00f6zelde, e\u011fitim reformununda \u00fclkeyi arzu edilen ilerleme s\u00fcre\u00e7lerine sevk etti\u011fini de s\u00f6ylemek zor.<\/p>\n\n\n\n

\u00d6yle ki, bizzat Re\u015fid Pa\u015fa taraf\u0131ndan yaz\u0131lan ve okunan Hatt-\u0131 Humayun\u2019un hemen ba\u015flar\u0131nda, \u015fayet ilgili tedbirler al\u0131n\u0131r yani reformlar hayata ge\u00e7irilir ise, \u201c… be\u015f on sene zarf\u0131nda bi-tevfikihi teala suret-i matlube has\u0131l olaca\u011f\u0131 zahir olmakla\u201d ifadesinin somut bir ger\u00e7eklik olarak ortaya \u00e7\u0131kmad\u0131\u011f\u0131 da a\u015fik\u00e2rd\u0131r.<\/p>\n\n\n\n

\n\n\n\n

[1]<\/a> Cevdet Pa\u015fa. (1953). Tezakir<\/em> (1-12), (Yay\u0131nlayan: Cavid Baysun),  Ankara: T\u00fcrk Tarih Kurumu, s.10.<\/p>\n\n\n\n

[2]<\/a> A.g.e., s. 11.<\/p>\n\n\n\n

[3]<\/a> A.g.e., s. 10.<\/p>\n\n\n\n

[4]<\/a> Suba\u015f\u0131, Turgut. (2019). \u201cOsmanl\u0131 Devleti\u2019nin \u0130lk Maarif-i Umumiye Naz\u0131r\u0131 Abdurrahman Sami Pa\u015fa\u201d, Prof. Dr. Mevl\u00fct Koyuncu\u2019ya Arma\u011fan<\/em>, (ed.: Recep Ya\u015fa; Ha\u015fin \u015eahin), Sakarya: Sakarya \u00dcniversitesi Yay\u0131nlar\u0131, No. 197, s. 271. (269-287).<\/p>\n\n\n\n

[5]<\/a> <\/a>Cevdet Pa\u015fa. (1953). <\/a>A.g.e., s. 11.<\/p>\n\n\n\n

[6]<\/a> A.g.e., s. 11.<\/p>\n\n\n\n

[7]<\/a> A.g.e., s. 11.<\/p>\n","protected":false},"excerpt":{"rendered":"

Mehmet \u00d6zay                                                                                                            17.06.2024 Osmanl\u0131 Devleti\u2019nde e\u011fitim\u2019de kurumla\u015fman\u0131n ve bu manada reform \u00e7abalar\u0131n\u0131n, G\u00fclhane Hatt-\u0131 Humayun\u2019unun (1839) devam\u0131 olarak g\u00fcndeme geldi\u011fini s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r. \u00c7ok\u00e7a Tanzimat olarak bilinen G\u00fclhane Hatt-\u0131 Humayun\u2019unun detaylar\u0131na bak\u0131ld\u0131\u011f\u0131nda, Bat\u0131l\u0131la\u015fmac\u0131 bir e\u011filimin oldu\u011fu iddia edilebilirse de, temelde \u201ckanun-i kadim\u201d denilen olgu dikkat \u00e7eker. Kanun-i kadim, yani eski d\u00fczen\u2019den kas\u0131t, 15. ve […]<\/p>\n","protected":false},"author":3,"featured_media":5284,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,75],"tags":[],"class_list":["post-5283","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\/5283","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\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/comments?post=5283"}],"version-history":[{"count":1,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/5283\/revisions"}],"predecessor-version":[{"id":5285,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/5283\/revisions\/5285"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media\/5284"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=5283"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=5283"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=5283"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}