Mehmet \u00d6zay 05.01.2025
B\u00fct\u00fcn bir 19. y\u00fczy\u0131l\u0131n M\u00fcsl\u00fcman co\u011frafyalarda benzerlik g\u00f6steren geli\u015fmelerle dikkat \u00e7ekti\u011fi konusunda bir konsensustan bahsedilebilir.
Bunun ad\u0131n\u0131n da, \u2018s\u00f6m\u00fcrgecilik\u2019, y\u00fckselen s\u00f6m\u00fcrgecilik ve yanl\u0131\u015f bir \u015fekilde de olsa, \u2018emperyalizmin yay\u0131lmas\u0131\u2019 gibi kavramlarla oldu\u011fu g\u00f6zlemlenir.
Ayn\u0131 tarihsel d\u00f6nemin hem, Osmanl\u0131 Devleti hem de, di\u011fer m\u00fcsl\u00fcman devletler ve b\u00f6lgeler i\u00e7in \u015fu veya bu \u015fekilde bir yenilenme, dirilme hareketlerine konu oldu\u011fu s\u00f6ylenebilir.
Bu yenilenme, dirilme s\u00fcre\u00e7lerinin bir b\u00f6l\u00fcm\u00fcn\u00fc, Osmanl\u0131 \u00f6rne\u011finde oldu\u011fu \u015fekilde, Tanzimat (1839) ve Islahat (1856) s\u00fcre\u00e7lerinde ortaya \u00e7\u0131kt\u0131\u011f\u0131 \u00fczere y\u00f6netim, idare, ekonomi, e\u011fitim, sa\u011fl\u0131k gibi alanlarda g\u00f6r\u00fcn\u00fcrl\u00fck kazan\u0131rken, farkl\u0131 b\u00f6lgelerde -\u00f6rne\u011fin, 1820\u2019lerde bir yandan Cava\u2019da Prenegoro, Palembang\u2019da, 1830\u2019larda Padang\u2019da ba\u015fg\u00f6steren s\u00f6m\u00fcrge sava\u015flar\u0131 vb. s\u00fcre\u00e7ler gibi – s\u0131cak geli\u015fmeler s\u00f6m\u00fcrgecili\u011fin yay\u0131lmac\u0131l\u0131k s\u00fcre\u00e7lerine kar\u015f\u0131 geli\u015ftirilen bir hakl\u0131 \u00e7\u0131k\u0131\u015f ve\/ya salt bir tepkisellik olarak de\u011ferlendirilebilir.
Bu k\u0131sa giri\u015fle bir konuya giri\u015f yapmak istedi\u011fim a\u015fik\u0203r\u2026
O da, bu g\u00fcnlerde \u00fczerinde \u00e7al\u0131\u015ft\u0131\u011f\u0131m bir konu \u00e7er\u00e7evesinde, ele al\u0131p okuma f\u0131rsat\u0131 buldu\u011fum bir doktora tezi ve bu tezin yukar\u0131da dikkat \u00e7ekilen konularla bir \u015fekilde ba\u011flant\u0131l\u0131 b\u00f6l\u00fcm\u00fcyle ilgili\u2026
Snouck atf\u0131: 2. Abd\u00fclhamit be\u011fenmi\u015f olmal\u0131!
2018 y\u0131l\u0131nda \u2018Columbia\u2019 \u00dcniversitesi\u2019nde verilmi\u015f olan doktora Osmanl\u0131 Devleti ile geni\u015f Malay D\u00fcnyas\u0131 aras\u0131ndaki y\u00fczy\u0131l\u0131n \u00f6zellikle, 1850\u2019den 1910\u2019lu y\u0131llara kadar olan b\u00f6l\u00fcm\u00fcne -derinlikli olmasa da-, dikkat \u00e7ekmesiyle \u00f6nem ta\u015f\u0131yor.
Yazar\u0131n temel arguman\u0131n\u0131, Osmanl\u0131 Devleti ile \u00f6zellikle Hollanda s\u00f6m\u00fcrge y\u00f6netimi aras\u0131nda bir benzerlik geli\u015ftirme\/bulma \u00e7abas\u0131 olu\u015fturuyor.
Bunu sa\u011flayacak bir ayg\u0131t\/eleman olarak ise Snouck Hurgronje\u2019un kaleme ald\u0131\u011f\u0131 bir k\u00fc\u00e7\u00fck risaleye g\u00f6nderme yap\u0131yor.
Tart\u0131\u015fmak istedi\u011fim husus, Hurgronje\u2019un eseri de\u011fil\u2026
Belki, bunu bir ba\u015fka yaz\u0131da ele almak m\u00fcmk\u00fcn.
Nihayetinde \u00e7al\u0131\u015fman\u0131n bu b\u00f6l\u00fcm\u00fcnden edindi\u011fim ilk izlenim, 1908\u2019de me\u015fruiyet\u2019in il\u0203n\u0131ndan bir hafta sonra \u0130stanbul\u2019a gelerek g\u00f6r\u00fc\u015flerini y\u00fcksek sesle dile getiren Hurgronje\u2019un \u2018tezinin\u2019 kan\u0131mca, 2. Abd\u00fclhamit\u2019in ho\u015funa gidecek bir boyuta sahip olmas\u0131d\u0131r\u2026
Bu ipucu, konunun ne denli heyecan verici oldu\u011funu yeterince ortaya koyuyor olmal\u0131d\u0131r..
Doktora-saha \u00e7al\u0131\u015fmas\u0131
\u00d6ncelikle, doktoras\u0131n\u0131 ba\u015far\u0131yla veren akademisyen arkada\u015f\u0131m\u0131z\u0131 kutlamak gerekir.
Taa Columbia \u00dcniversitesi\u2019nden Osmanl\u0131\u2019ya oradan, Malay d\u00fcnyas\u0131na uzanarak bir tez yazmak epeyce bir niyet ve gayret gerektirir.
Ho\u015f ya\u015fad\u0131\u011f\u0131m\u0131z d\u00f6nemde, kimileri i\u00e7in art\u0131k sahaya inmek, ilgili \u00fclkelerin ve \u015fehirlerin k\u00fct\u00fcphanelerine ve ar\u015fivlerine girmek gibi bir zahmete gerek kalmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclebilir.
Veya tezin 2018\u2019de verildi\u011fi dikkate al\u0131nacak olursa, kaynaklar\u0131n \u00e7oktan ABD akademi kurumlar\u0131nca ellerinin alt\u0131nda tutuldu\u011funu da d\u00fc\u015f\u00fcnmek m\u00fcmk\u00fcn.
Ancak var olan kaynaklar\u0131n \u2018fiziki\u2019 kullan\u0131m\u0131, anla\u015f\u0131lmas\u0131 kadar, ilgili verilerin yorumlanma s\u00fcre\u00e7lerinin de bir o kadar \u00f6nemli oldu\u011funu hat\u0131rlatmak gerekir.
Bu anlamda, sahada olman\u0131n ka\u00e7\u0131n\u0131lmaz bir \u00f6nemi oldu\u011fu ortaya \u00e7\u0131kar ki, yap\u0131lacak analizlerde ve yorumlarda bu, kesinlikle yads\u0131nmamas\u0131 gereken bir husustur.
Malay devletleri \u2013 Osmanl\u0131 \u2013 Pan-\u0130slam
\u00c7al\u0131\u015fman\u0131n ilgili b\u00f6l\u00fcm\u00fcnde dikkat \u00e7eken durum, Osmanl\u0131 Devleti ile Malay devletleri ve toplumlar\u0131 ile bu toplumlar i\u00e7erisinde k\u00fc\u00e7\u00fck bir az\u0131nl\u0131\u011f\u0131 te\u015fkil eden gruplar \u00fczerinden geli\u015fti\u011fi g\u00f6r\u00fclen ili\u015fkilerin sunulu\u015f bi\u00e7imidir.
M\u00fcsl\u00fcman toplumlar\u0131n biri do\u011fu\u2019da yani, Malay d\u00fcnyas\u0131nda, di\u011feri bat\u0131s\u0131nda yani, Osmanl\u0131 \u00f6zelinde ortaya konulan ili\u015fkinin Pan-\u0130slam\u2019a sar\u0131larak a\u00e7\u0131klanmas\u0131 sanki, h\u0131z\u0131 al\u0131namam\u0131\u015f veya benzeri \u00e7al\u0131\u015fmalarda tekrarlanagelen genel ge\u00e7er yakla\u015f\u0131mlarla benzerli\u011fidir.
Pan-\u0130slam ba\u011flam\u0131n\u0131, 2. Abd\u00fclhamit ile ili\u015fkilendirmenin anlaml\u0131 y\u00f6n\u00fc oldu\u011fu kadar, Pan-\u0130slam\u2019\u0131n hem, Osmanl\u0131 Devleti \u00f6zelinde hem de, genel olarak Malay D\u00fcnyas\u0131\u2019n\u0131n Osmanl\u0131 ile geli\u015ftirdi\u011fi siyasal ili\u015fkiler noktas\u0131nda kronolojik ve kapsam olarak farkl\u0131 a\u00e7\u0131l\u0131mlar\u0131 oldu\u011funu burada bir kez daha tekrarlamak isterim.
Ancak yazar, bu farkl\u0131la\u015fmalar\u0131 okuyabilme ve yorumlayabilme imk\u0203n\u0131n\u0131 yakalayamam\u0131\u015f olmas\u0131n\u0131 -g\u00fc\u00e7l\u00fc bir \u00f6nyarg\u0131dan ba\u011f\u0131ms\u0131z olarak s\u00f6ylemeye \u00e7al\u0131\u015f\u0131yorum- iyi anlamam\u0131z laz\u0131m.
Bunun maddi nedenlerinden birini, yukar\u0131da dile getirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m hususlardan en temel olan\u0131yla yani, sahada olup olmama konusu te\u015fkil ediyor. ABD kurumlar\u0131 Malay d\u00fcnyas\u0131n\u0131n t\u00fcm kaynaklar\u0131n\u0131 ellerinde toplam\u0131\u015f olabilir.
Ancak, bunun sa\u011flamas\u0131n\u0131, tezin ilgili b\u00f6l\u00fcm\u00fcnde g\u00f6rmek m\u00fcmk\u00fcn olmuyor kanaatindeyim.
Oysa, saha \u00e7al\u0131\u015fmas\u0131 ger\u00e7ekle\u015ftirilmi\u015f olsayd\u0131, -yazar\u0131n saha \u00e7al\u0131\u015fmas\u0131 yapmad\u0131\u011f\u0131n\u0131 okudu\u011fum b\u00f6l\u00fcmler \u00fczerinden de\u011ferlendirmemden \u00e7\u0131kar\u0131yorum-, \u00f6te yandan, saha \u00e7al\u0131\u015fmas\u0131 yap\u0131p da sa\u011fl\u0131kl\u0131 yoruma ula\u015famam\u0131\u015f ise, bu daha b\u00fcy\u00fck bir akademik hata gibi duruyor- herhalde Osmanl\u0131\u2019n\u0131n de\u011fil de, \u00f6nce Malay siyasal yap\u0131lar\u0131na mensup olan \u00e7evrelerin s\u00fcrekli \u0130stanbul\u2019un kap\u0131s\u0131n\u0131 tokmaklamalar\u0131n\u0131 g\u00f6rm\u00fc\u015f ve anlam\u0131\u015f olurdu.
Bu ba\u011flamda, Osmanl\u0131\u2019ya siyasi ili\u015fkiler geli\u015ftirme noktas\u0131nda A\u00e7e\u2019nin (hem 16. ve hem de 19. y\u00fczy\u0131lda) ve Jambi\u2019nin (19. y\u00fczy\u0131lda) \u00f6rnek olarak veriliyor ki bu do\u011frudur.
Bununla birlikte, 19. y\u00fczy\u0131l ortas\u0131nda \u0130stanbul\u2019u ziyaret eden iki devletin el\u00e7ilerinin kronolojik olarak yanl\u0131\u015f sunuldu\u011fu g\u00f6r\u00fcl\u00fcyor. \u0130stanbul\u2019a \u00f6nce gelen A\u00e7e el\u00e7isidir, birka\u00e7 y\u0131l\u0131n ard\u0131ndan gelen ise Jambi el\u00e7isidir\u2026 (s. 209).
Tak\u0131madalar: Endonezya M\u00fcsl\u00fcmanlar\u0131 de\u011fil!
Bir di\u011fer husus, ki az\u0131msanmayacak bir yanl\u0131\u015f ba\u011flam gibi duruyor\u2026
O da, \u201cEndonezya M\u00fcsl\u00fcmanlar\u0131\u201d (Muslim of Indonesia) kavram\u0131n\u0131n kullan\u0131l\u0131\u015f\u0131 ile bu toplum i\u00e7erisinde \u2018\u00f6zel\u2019 bir yere sahip oldu\u011fu ileri s\u00fcr\u00fclen Hadrami kesimin Osmanl\u0131 ile ili\u015fki t\u00fcr\u00fcn\u00fcn do\u011fru anla\u015f\u0131l\u0131p anla\u015f\u0131lmad\u0131\u011f\u0131 hususudur.
\u00d6ncelikle, Endonezya ad\u0131n\u0131n 20. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda ortaya \u00e7\u0131km\u0131\u015f \u2018East Indies\u2019 yerine kullan\u0131lmaya ba\u015flanm\u0131\u015f bir adland\u0131rma. Tarihin erken ve ge\u00e7 d\u00f6nemlerindeki ili\u015fkiler \u00e7er\u00e7evesinde bu \u2018isme\u2019 yaslanmak akademik bir \u00e7al\u0131\u015fmada ne denli do\u011fru tart\u0131\u015fmaya a\u00e7\u0131kt\u0131r.
\u00c7\u00fcnk\u00fc, kar\u015f\u0131m\u0131zda \u2018monolitik\u2019 bir \u2018Endonezya\u2019 yok tarihte\u2026
Kald\u0131 ki, bu kullan\u0131m\u0131n bug\u00fcn dahi siyasal \u00e7evrelerde ele\u015ftiri konusu oldu\u011funu hat\u0131rlad\u0131\u011f\u0131m\u0131zda, tarihsel geli\u015fmeler muvacehesinde kavramsalla\u015ft\u0131rmalar\u0131, kavramlar\u0131 yerli yerinde kullanmak gerekir.
A\u00e7e, Jambi fakt\u00f6rleri bir yana konuldu\u011funda, \u2018Endonezya M\u00fcsl\u00fcmanlar\u0131\u2019n\u0131n topyekun bir Osmanl\u0131 s\u0131\u011f\u0131nmac\u0131l\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesinde olduklar\u0131n\u0131 s\u00f6ylemek do\u011fru de\u011fil.
Kald\u0131 ki, \u00f6zellikle A\u00e7e s\u00f6z konusu oldu\u011funda, var olan\u0131n bir s\u0131\u011f\u0131nmac\u0131l\u0131k de\u011fil, \u2018din-i siyasal\u2019 ba\u011flam\u0131nda bir i\u015fbirli\u011fi veya Osmanl\u0131\u2019y\u0131 sahip oldu\u011fu varsay\u0131lan dini-siyasal sorumlulu\u011funu yerine getirme davetidir.
Jambi\u2019nin de kan\u0131mca, 19. \u015f\u00fczy\u0131l ortas\u0131ndaki geli\u015fme dikkate al\u0131nacak olursa, A\u00e7e\u2019yle kurdu\u011fu etkile\u015fim ve ileti\u015fim neticesinde \u0130stanbul\u2019a ula\u015ft\u0131\u011f\u0131n\u0131 s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r.
Hadrami temsiliyeti: Pan-\u0130slam m\u0131, vatanda\u015fl\u0131k m\u0131?
\u0130kinci temel a\u00e7\u0131l\u0131m, yani Hadrami ailelerin ki, \u2018Endonezya M\u00fcsl\u00fcmanlar\u0131\u2019n\u0131n demografik yap\u0131s\u0131yla kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda gayet az\u0131nl\u0131kta olduklar\u0131 g\u00f6r\u00fclecektir, ya tek tek -\u00e7\u00fcnk\u00fc bunun \u00f6rneklerini 19. y\u00fczy\u0131l sonlar\u0131nda g\u00f6r\u00fcyoruz, ya da 20. y\u00fczy\u0131l ba\u015flar\u0131nda Osmanl\u0131 konsoloslar\u0131 \u00fczerinden Osmanl\u0131 vatanda\u015fl\u0131\u011f\u0131 taleplerinin pek \u00f6yle iddia edildi\u011fi \u00fczere Pan-\u0130slam\u2019la vs. \u0130li\u015fkisi yok.
Yazar da bunu, \u201cEndonezya\u2019n\u0131n Hadrami Araplar\u0131 b\u00f6lgenin yerlileri addedilmez\u201d diyerek, -yanl\u0131\u015f ifadelerle de olsa-, asl\u0131nda gizli\/a\u00e7\u0131k ortaya koyuyor (s. 217).
Bu olsa olsa, Batavya\u2019daki Hollanda s\u00f6m\u00fcrge y\u00f6netiminin politikalar\u0131 neticesinde, ilgili ailelerin kendilerinin, \u00e7ocuklar\u0131n\u0131n vs. \u2018vatanda\u015fl\u0131k\u2019 \u00f6zelinde kar\u015f\u0131 kar\u015f\u0131ya kald\u0131klar\u0131 zorlama bir Pan-\u0130slamc\u0131l\u0131k \u00e7\u0131kartma olur ki, bu durum, tarihsel geli\u015fmeleri do\u011fru okuyabilmede sorunlar oldu\u011funu ortaya koyuyor.
Bu durumu da, ayn\u0131 sayfada \u201c\u2026 sahip olduklar\u0131 do\u011fum ve soy\u2019a dayanarak Osmanl\u0131 vatanda\u015fl\u0131\u011f\u0131 iddias\u0131nda bulunuyorlar\u2026\u201d dile getiriyor (s. 217)
Diyelim ki, Hadramiler vatanda\u015fl\u0131k hususunda Osmanl\u0131\u2019ya ba\u015fvurdu? Buna Pan-\u0130slam m\u0131 diyece\u011fiz?
Bir di\u011fer soru, Bataviya\u2019daki, Surabaya\u2019dayi, Palembang\u2019daki, Pontianak\u2019daki, Bandung\u2019daki, Bogor\u2019daki, A\u00e7e\u2019deki vb. Hadramilerin tamam\u0131 m\u0131 Osmanl\u0131 kap\u0131s\u0131na \u00e7\u0131k\u0131p vatanda\u015fl\u0131k istedi?
Akademisyen arkada\u015f\u0131m\u0131z \u015f\u00f6yle diyor: \u201c\u2026 Her ne kadar Pan-\u0130slamizm Osmanl\u0131\u2019ya Hadramilerin Hollandal\u0131lar kar\u015f\u0131s\u0131ndaki iddialar\u0131n\u0131 me\u015frula\u015ft\u0131rmak i\u00e7in genel bir repertoire sunsa da, Osmanl\u0131 h\u00fck\u00fcmeti i\u00e7in, genelde Endonezya M\u00fcsl\u00fcmanlar\u2019\u0131ndan ziyade Hadrami Araplar\u0131n stat\u00fcs\u00fcs\u00fc temel bir ilgi alan\u0131 olu\u015fturuyordu\u201d ba\u011flam\u0131ndaki yakla\u015f\u0131m\u0131, Pan-\u0130slam olgusunun neye tekab\u00fcl etti\u011fi kadar, Endonezya M\u00fcsl\u00fcmanlar\u0131 ile Hadrami aileler aras\u0131nda gayet \u00f6nemli bir ayr\u0131\u015ft\u0131rman\u0131n da yap\u0131lm\u0131\u015f oldu\u011fu belirtiliyor.
Kan\u0131mca, bu ilgili sayfalarda ifade edilmeye \u00e7al\u0131\u015f\u0131lan hususlar\u0131n netle\u015ftirilmemi\u015f oldu\u011funu s\u00f6ylemek m\u00fcmk\u00fcn. Yazar\u0131n temel ilgi alan\u0131n\u0131 Pan-\u0130slam olu\u015fturmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorum. Nihayetinde \u00e7\u0131k\u0131\u015f noktas\u0131, Hadrami ailelerin \u00f6zellikle Cava Adas\u0131\u2019nda maruz kald\u0131klar\u0131 stat\u00fcleri yani ne t\u00fcr bir \u2018vatanda\u015f\u2019 olup olmad\u0131klar\u0131 hususu.
Ancak bunu dile getirirken, Osmanl\u0131 ile ilgiyi kuran \u2018Endonezya M\u00fcsl\u00fcmanlar\u0131\u2019 de\u011fil elbette, aksine, A\u00e7e ve Jambi\u2019nin 19. y\u00fczy\u0131l ba\u011flam\u0131nda reel, g\u00f6r\u00fcn\u00fcr, belgeli varl\u0131klar\u0131 kar\u015f\u0131s\u0131nda bir t\u00fcr kar\u015f\u0131la\u015ft\u0131rmaya gitme \u00e7abas\u0131n\u0131n kafa kar\u0131\u015ft\u0131r\u0131yor olmas\u0131d\u0131r.
Zaten bu nedenle sahada olman\u0131n \u00f6nemine de\u011finiyorum. Sahada olunsayd\u0131, bu toplumlar\u0131n bug\u00fcnk\u00fctemsilcileriyle kar\u015f\u0131 kar\u015f\u0131ya gelinseydi, kendi \u00fcrettikleri ana kaynaklara ula\u015f\u0131lsayd\u0131, kan\u0131mca b\u00f6ylesi bir zorlamaya gerek kalmazd\u0131.
Ne Hadrami ailelerin ve \u00f6zellikle \u00e7ocuklar\u0131n\u0131n gelece\u011fi i\u00e7in, \u2018bir t\u00fcr \u00e7\u0131kar\u2019 sa\u011flamaya matuf giri\u015fimlerinden Pan-\u0130slam s\u00f6ylemi \u00e7\u0131kard\u0131, ne de, Osmanl\u0131 Pan-\u0130slam\u2019\u0131n\u0131 2. Abd\u00fclhamit\u2019e mal etmekle s\u0131n\u0131rlayan ve Osmanl\u0131\u2019y\u0131 Hint Okyanusu geli\u015fmelerine davet eden Malay devletlerini bu anlamda g\u00f6z ard\u0131 eden bir yakla\u015f\u0131m ortaya \u00e7\u0131kard\u0131.
Malay D\u00fcnyas\u0131 ve Osmanl\u0131 ili\u015fkilerinin anla\u015f\u0131labilmesinin \u00e7e\u015fitli safhalar\u0131 bulunuyor. Bunlar\u0131n i\u00e7inde saha \u00e7al\u0131\u015fmas\u0131n\u0131n \u00f6nemine ku\u015fku yok. Dok\u00fcmantasyan \u00e7al\u0131\u015fmas\u0131 anlaml\u0131 olmakla birlikte tek ba\u015f\u0131na yeterli olmad\u0131\u011f\u0131 s\u00fcrekli g\u00f6zlemliyoruz.
Akademi d\u00fcnyas\u0131nda bu \u00e7al\u0131\u015fma sahas\u0131nda olmak isteyen adaylar\u0131n bu ve benzeri hatalar\u0131n fark\u0131nda olmas\u0131 en b\u00fcy\u00fck temennimiz.<\/p>\n","protected":false},"excerpt":{"rendered":"
Mehmet \u00d6zay 05.01.2025B\u00fct\u00fcn bir 19. y\u00fczy\u0131l\u0131n M\u00fcsl\u00fcman co\u011frafyalarda benzerlik g\u00f6steren geli\u015fmelerle dikkat \u00e7ekti\u011fi konusunda bir konsensustan bahsedilebilir.Bunun ad\u0131n\u0131n da, \u2018s\u00f6m\u00fcrgecilik\u2019, y\u00fckselen s\u00f6m\u00fcrgecilik ve yanl\u0131\u015f bir \u015fekilde de olsa, \u2018emperyalizmin yay\u0131lmas\u0131\u2019 gibi kavramlarla oldu\u011fu g\u00f6zlemlenir.Ayn\u0131 tarihsel d\u00f6nemin hem, Osmanl\u0131 Devleti hem de, di\u011fer m\u00fcsl\u00fcman devletler ve b\u00f6lgeler i\u00e7in \u015fu veya bu \u015fekilde bir yenilenme, dirilme hareketlerine […]<\/p>\n","protected":false},"author":3,"featured_media":5625,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,75],"tags":[],"class_list":["post-5623","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\/5623","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=5623"}],"version-history":[{"count":1,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/5623\/revisions"}],"predecessor-version":[{"id":5626,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/5623\/revisions\/5626"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media\/5625"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=5623"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=5623"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=5623"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}