{"id":566,"date":"2017-05-03T16:36:46","date_gmt":"2017-05-03T13:36:46","guid":{"rendered":"http:\/\/jineoloji.eu\/tr\/?p=566"},"modified":"2017-05-03T16:56:26","modified_gmt":"2017-05-03T13:56:26","slug":"kuerdistanda-qibalenin-hakikati","status":"publish","type":"post","link":"https:\/\/jineoloji.eu\/tr\/kuerdistanda-qibalenin-hakikati\/","title":{"rendered":"K\u00fcrdistan\u2019da, Q\u0131bale\u2019nin Hakikati\u2026"},"content":{"rendered":"<p><strong>H\u00ealin D\u00earsim Gar\u00ea\u00a0\u00a0\u00a0 \/\/<br \/>\n<\/strong><\/p>\n<p>\u015eiddetli kar ya\u011f\u0131\u015f\u0131 geceden beri durmu\u015f olsa da dondurucu hava giderek bast\u0131r\u0131yordu. Cilo da\u011f\u0131 eteklerindeki bulunan yer alt\u0131 kamp\u0131m\u0131zda iyicene kara g\u00f6m\u00fclm\u00fc\u015ft\u00fck. Ve bireysel kitap okuma zaman\u0131ndayd\u0131k.\u00a0 Ara ara sava\u015f u\u00e7aklar\u0131n\u0131n uzaktan sesi geliyordu. G\u00fcney\u2019e do\u011fru gittikleri anla\u015f\u0131l\u0131yordu. Ma\u011faran\u0131n okul ve toplu okuma yeri olan geni\u015f b\u00f6l\u00fcm\u00fcnde az \u00f6nce derin bir sessizlik vard\u0131.\u00a0 G\u00fcn\u00fcn g\u00fcvenlik sorumlusu D\u0131ljin arkada\u015f\u2019\u0131n bardaklar\u0131 tepsi i\u00e7inde getirmesiyle, kendimizi sobaya daha yak\u0131nla\u015ft\u0131rarak \u00e7ay i\u00e7mek i\u00e7in ara verdik. K\u0131tlama \u015fekeriyle tam s\u0131cak \u00e7aylar\u0131 zevkle yudumlarken bir anda Arjen arkada\u015f, yerdeki kitaplar\u0131n aras\u0131nda, sa\u00e7\u0131 ba\u015f\u0131 da\u011f\u0131lm\u0131\u015f bir \u015fekilde, kafas\u0131nda siyah k\u00fclah\u0131yla yerinden f\u0131rlad\u0131. Tanr\u0131\u00e7a k\u00fclt\u00fcr\u00fcn\u00fc incelerken kafas\u0131na tak\u0131lan \u201cKibele\u201d sorusu ard\u0131ndan ba\u015flayan tart\u0131\u015fmam\u0131z hararetli bir bi\u00e7imde ekonomi konusuna gelip \u00e7att\u0131. Firiglerin Ana Tanr\u0131\u00e7as\u0131 Kibele\u2019den, Araplar\u0131n K\u0131blesi (kabe)nin ayn\u0131 k\u00f6kenden oldu\u011funu tart\u0131\u015f\u0131rken konu daha da geni\u015fledi. Ve etrafl\u0131ca tart\u0131\u015fmaya devam ettik. Giderek tart\u0131\u015fmaya o anda haz\u0131r olan arkada\u015flar birer birer dahil olmaya ba\u015flad\u0131. Konu hayati ve \u00e7ekiciydi. Ve asl\u0131nda g\u00fcnl\u00fck olarak hep kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z ama derinlikli fark edemedi\u011fimiz bir konuydu. Oysa K\u00fcrdistan k\u00f6ylerinde g\u00fcn\u00fcm\u00fczde bile g\u00fc\u00e7l\u00fc ya\u015fanan bir k\u00fclt\u00fcrd\u00fc, toplumsal gelenekti. Kibele\u2019yi Anadolu\u2019da da takip ettik. \u00d6nce Hurrilerin ana tanr\u0131\u00e7as\u0131 Hepat ve Kupapa olarak kar\u015f\u0131m\u0131za \u00e7\u0131kt\u0131. Bu sonras\u0131nda Fenike \u00fczerinden Arabistan\u2019a gitti. Zaten tarihte Ana Tanr\u0131\u00e7a k\u00fclt\u00fcr\u00fc ve Uygarl\u0131klar Hurri- Hitit(Anadolu) \u00fczerinden ana bir yol olarak Kenan ve Arabistan\u2019a yay\u0131lm\u0131\u015ft\u0131r. Orada da K\u0131ble- Kabe ve sonras\u0131nda Havva ve Hatice olarak yeniden g\u00f6r\u00fcnd\u00fc.\u00a0 Yo\u011fun bir tanr\u0131\u00e7alar trafi\u011finden ba\u015f\u0131m\u0131z d\u00f6nm\u00fc\u015f, nefes al\u0131\u015f veri\u015flerimizin artt\u0131\u011f\u0131 bir anda derken Ka\u015fural\u0131 Hebun arkada\u015f adeta yazd\u0131\u011f\u0131 defterinin \u00fczerinden f\u0131rlayarak Tanr\u0131\u00e7a <strong>Kibele<\/strong>\u2019den hareketle tart\u0131\u015fmay\u0131 farkl\u0131 boyuta evriltti. Muzip, parlak g\u00f6zlerle \u201c bir dakika, bir dakika, bizim k\u00f6yde <strong>q\u0131bale<\/strong> g\u00fcnl\u00fck ya\u015famda \u00e7ok kullan\u0131lan ve uygulanan bir kavramd\u0131r. Kom\u00fcnal- ekonomik ya\u015fam olarak tan\u0131mlan\u0131yor\u201d de\u011fince Ana toprak tanr\u0131\u00e7am\u0131z <strong>Kibele <\/strong>bu kez Botan\u2019\u0131n da\u011fl\u0131k bir alan\u0131 Ka\u015fura\u2019n\u0131n bir k\u00f6y\u00fcnde kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131verdi. Hem de t\u00fcm ha\u015fmetiyle birlikte. Y\u00fcksek bir ses olarak. Ben hala \u00f6lmedim, ya\u015f\u0131yorum diyerek. T\u00fcm arkada\u015flar olarak buz kez b\u00fcy\u00fck bir heyecanla dikkatlerimizi <strong>q\u0131bale\u2019ye <\/strong>\u00e7evirdik. Yo\u011funla\u015fmalar\u0131m\u0131z p\u00fcr dikkat q\u0131bale\u2019ye do\u011fru kilitlendi. Bunun esasta herkesin \u00e7ok yabanc\u0131 olmad\u0131\u011f\u0131 ve K\u00fcrt\u00e7ede \u00e7ok kullan\u0131lan bir kelime oldu\u011funu g\u00f6rd\u00fck. \u00c7ok bilinen bir kavramd\u0131 \u00fcstelik. Hele analar\u0131m\u0131z\u0131n ve ya\u015fl\u0131lar\u0131n a\u011fz\u0131ndan hi\u00e7 d\u00fc\u015fmeyen kelimelerden biriydi. Hemen Ana Tanr\u0131\u00e7a K\u00fclt\u00fcr\u00fcyle ba\u011f\u0131n\u0131 kurabildik. Bu k\u0131\u015f e\u011fitim s\u00fcrecinde hep yapmaya ba\u015flad\u0131\u011f\u0131m\u0131z kavramlar\u0131n ger\u00e7ek tarihi-toplumsal anlamlar\u0131n\u0131n pe\u015fine d\u00fc\u015fme yakla\u015f\u0131m\u0131m\u0131z\u0131 bir kez daha yap\u0131yorduk gene. Q\u0131bale\u2019nin alt\u0131n\u0131 kazd\u0131k\u00e7a, perdeleri kald\u0131r\u0131rcas\u0131na derin anlamlara ula\u015fmaya ba\u015flad\u0131k. Do\u011fru yola girmi\u015ftik.\u00a0 Ve hakikat de\u011feri \u00e7ok y\u00fcksek ve zengin anlamlara bir anda ula\u015fabildik. Saniyeler i\u00e7erisinde dev gibi toplumsal hakiketler ortaya \u00e7\u0131k\u0131yor, g\u00f6zlerimiz a\u00e7\u0131l\u0131yordu. \u00d6nder Apo\u2019nun \u201ckapitalizm ekonomi de\u011fildir\u201d tespiti tart\u0131\u015fmam\u0131zda da apa\u00e7\u0131k ortaya serildi.\u00a0 Art\u0131k ayr\u0131 bir d\u00fcnyada, neolitik d\u00fcnyan\u0131n s\u0131n\u0131rlar\u0131ndayd\u0131k. Herkesin g\u00f6zleri a\u00e7\u0131lm\u0131\u015f, y\u00fcre\u011fine heyecan girmi\u015f ve d\u00fc\u015f\u00fcnce d\u00fc\u015f\u00fcnceyi a\u00e7\u0131yor, birbirini tamaml\u0131yordu. Arjen arkada\u015f\u2019\u0131n iri patlak g\u00f6zleri fal ta\u015f\u0131 gibi a\u00e7\u0131lm\u0131\u015ft\u0131. Yo\u011funla\u015ft\u0131\u011f\u0131 anlarda b\u00f6yle sa\u00e7lar\u0131 bir birine kar\u0131\u015f\u0131yor. Beyaz y\u00fcz\u00fc k\u0131zaraca\u011f\u0131na tersinden daha da kan\u0131 \u00e7ekilmi\u015f\u00e7esine rengi u\u00e7uyor, beyazl\u0131yordu. Bu g\u00fcn seminer g\u00fcn\u00fcyd\u00fc. S\u0131ra onundu. Ak\u015fam yeme\u011finden sonra verece\u011fi seminerin son haz\u0131rl\u0131klar\u0131n\u0131 yap\u0131yordu. Tanr\u0131\u00e7a k\u00fclt\u00fcr\u00fcn\u00fc ara\u015ft\u0131r\u0131rken konunun d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcnden \u00e7ok daha derinlikli oldu\u011funu hayretle g\u00f6r\u00fcyordu. Daha \u00f6nceki par\u00e7al\u0131 bilgilerini birbiriyle ba\u011flant\u0131l\u0131 hale getirmeye \u00e7al\u0131\u015f\u0131yor, sistem olu\u015fturma gayretindeydi. Tart\u0131\u015fma iyicene hararetlenirken adeta bir d\u00fc\u015f\u00fcnce f\u0131rt\u0131nas\u0131 ya\u015fad\u0131k. Jiyan, Nupel ve Heja arkada\u015flarda yarat\u0131c\u0131 fikirlerle tart\u0131\u015fmaya katk\u0131 sundular. Ma\u011faran\u0131n sol taraf\u0131nda oturan bu gurup s\u0131ras\u0131yla birbirlerini desteklercesine konuya farkl\u0131 a\u00e7\u0131mlar sa\u011flayarak d\u00fc\u015f\u00fcnceyi zenginle\u015ftiriyor, s\u00fcreklilik kat\u0131yorlard\u0131. \u0130lk etapta fazla ilgili g\u00f6r\u00fcnmeyen ve elindeki kitab\u0131n\u0131 bitirmeye kararl\u0131 g\u00f6z\u00fcken Destan arkada\u015f\u2019ta bu s\u0131cak tart\u0131\u015fmadan kendisini uzak tutamad\u0131. O da arada bir yerinden kafas\u0131n\u0131 yukar\u0131 kald\u0131rarak Colemerg\u2019ten olan k\u00f6y\u00fcnden \u00f6rnek g\u00f6sterme \u00e7abas\u0131ndayd\u0131. Gever&#8217;li, Zilan arkada\u015f ise &#8220;bizde de kabile&#8217;ye q\u0131bale diyorlar&#8221; diyerek \u00f6nemli bir hakikate parmak bast\u0131. Kabile \u00f6z itibariyle topluluk, kom\u00fcn anlam\u0131na gelirken Q\u0131bale\u2019nin \u00f6z\u00fcnde de kom\u00fcnalite vard\u0131r. \u00c7\u00fcnk\u00fc kabile toplulu\u011fu ayn\u0131 zamanda kom\u00fcnal-ekonomik topluluk olarak Q\u0131bale\u2019yi esas al\u0131r. B\u00f6ylece <strong>kabile<\/strong>(kom\u00fcn)- <strong>q\u0131bale<\/strong> ba\u011f\u0131n\u0131 kurmay\u0131 ba\u015farm\u0131\u015ft\u0131k. Muhabereye bakan ve b\u00fcy\u00fck cihaz\u0131n ba\u015f\u0131na giden Amara arkada\u015f ise gidip gelinceye kadar tart\u0131\u015fma sona ermi\u015fti. \u0130\u00e7erinin havas\u0131ndan \u00f6nemli bir konuyu ka\u00e7\u0131rd\u0131\u011f\u0131n\u0131 hemen fark etmi\u015fti. Bundan kaynakl\u0131 \u00e7ok hay\u0131flanm\u0131\u015f, \u00e7\u00fcnk\u00fc o da kendi k\u00f6y\u00fcnden \u00f6rnekler verme arzusundayd\u0131.\u00a0 D\u0131ljin arkada\u015f ise ma\u011faran\u0131n t\u00fcnelinden gidip gelirken konunun i\u00e7ine pat d\u00fc\u015fm\u00fc\u015f\u00e7esine \u201csizin y\u00f6rede q\u0131bale\u2019ye ne denir?\u201d sorusuna ani bir \u015fa\u015fk\u0131nl\u0131\u011f\u0131n ard\u0131ndan, iki eliyle a\u015fa\u011f\u0131dan yukar\u0131 do\u011fru yuvarlak bir \u00e7ember olu\u015fturarak, \u00a0K\u00fcrt\u00e7e olarak \u201cKombuyin\u201d diyerek cevap verdi. Yani bir araya gelerek toplumluluk(kom-kom\u00fcn) olu\u015fturarak \u00e7al\u0131\u015fmakt\u0131r diyordu. Cevab\u0131n\u0131 k\u0131sa ve \u00f6zl\u00fc verdi. Yine q\u0131bale\u2019nin kom\u00fcnal ekonomi oldu\u011funu bir kez daha do\u011frulam\u0131\u015f olduk bu \u015fekilde. \u00d6te yandan g\u00fcn\u00fcn mutfak\u00e7\u0131s\u0131 Zilan Sori arkada\u015f ise Ko\u00e7er k\u00fclt\u00fcr\u00fcnde yo\u011fun olarak ya\u015fanan q\u0131bale&#8217;ye d\u00f6n\u00fck yap\u0131lan bu tart\u0131\u015fmada kendi katk\u0131s\u0131n\u0131n olamamas\u0131ndan epey \u00fcz\u00fclm\u00fc\u015ft\u00fc. \u0130ki de bir \u201cbenim \u015fans\u0131ma bug\u00fcn mutfak\u00e7\u0131yd\u0131m\u201d diyordu.<\/p>\n<p>Tart\u0131\u015fmam\u0131zda Kibele-K\u0131ble-Kabe\u2019nin k\u00f6k\u00fcyle q\u0131bale\u2019nin ayn\u0131 toplumsal k\u00fclt\u00fcr\u00fc \u00f6z olarak ifade etti\u011fini g\u00f6rd\u00fck. K\u00fcrdistan\u2019da hala g\u00fcnl\u00fck ya\u015famda \u00f6nemli bir yer tutan Q\u0131bale \u00f6z itibar\u0131yla; topra\u011f\u0131n tarlaya a\u00e7\u0131lmas\u0131yla ba\u015flayan ve \u00fcr\u00fcnlerin ekilmesi, yeti\u015ftirilmesi ve payla\u015f\u0131lmas\u0131yla ilgili kom\u00fcnal- ekonominin ad\u0131d\u0131r.\u00a0 Kom\u00fcnal ekonominin en eski ve ilk bi\u00e7imidir. Yani insanl\u0131\u011f\u0131n neolitikle ba\u015flatt\u0131\u011f\u0131 tar\u0131m ve hayvan yeti\u015ftiricili\u011fine dayal\u0131 ekonomik faaliyetinin \u00a0kural ve ilkelerin toplam\u0131d\u0131r.\u00a0 Toplumsal ekonomiyi en iyi ve sade ifade eden bir kavramd\u0131r. \u0130\u00e7inde binlerce y\u0131ll\u0131k ana-kom\u00fcn k\u00fclt\u00fcr\u00fcm\u00fcz olan neolitik k\u00fclt\u00fcr\u00fc ta\u015f\u0131yor. K\u00f6y ya\u015fam\u0131n\u0131 ya\u015fayan her insan\u0131m\u0131z bir \u015fekilde q\u0131bale\u2019yi ya\u015fam\u0131\u015f, g\u00f6rm\u00fc\u015ft\u00fcr. Daha iyi anla\u015f\u0131lmas\u0131 i\u00e7in k\u00f6y ya\u015fam\u0131ndan \u00f6rnek vermek gerekiyor. K\u00f6yde tarla s\u00fcr\u00fclece\u011fi zaman ya da bah\u00e7e ekilece\u011fi zaman ya da \u00fcr\u00fcnler topland\u0131\u011f\u0131nda i\u015fler kollektif y\u00fcr\u00fct\u00fcl\u00fcr. Bunun i\u00e7in toprak s\u00fcr\u00fclecekse i\u015f b\u00f6l\u00fcm\u00fc temelinde par\u00e7alara ya da pay( b\u00f6l\u00fc\u015f\u00fcl\u00fcr). Bu par\u00e7a ya da paya q\u0131bale denir. Ku\u015fkusuz kapitalist m\u00fclk\u00fcyeti i\u00e7eren bireysel kar ama\u00e7l\u0131 topra\u011f\u0131n ve \u00fcretim ara\u00e7lar\u0131n\u0131n payla\u015f\u0131m\u0131, \u00e7itlere b\u00f6l\u00fcnmesi de\u011fil toplumsal olarak ekonominin i\u015f b\u00f6l\u00fcm\u00fc temelinde yap\u0131lmas\u0131 faaliyetidir. Ekme\u011fin iki karde\u015f aras\u0131nda b\u00f6l\u00fcnmesi, pay\u0131 gibi sade anla\u015f\u0131lmas\u0131 gereken bir konudur. \u0130lk olarak toprak tarla olarak a\u00e7\u0131l\u0131rken par\u00e7a par\u00e7a a\u00e7\u0131lm\u0131\u015ft\u0131r. Bu g\u00fcn bile eski harabe k\u00f6ylerde ya da hala ya\u015fayan bir\u00e7ok k\u00f6yde bah\u00e7e\u00a0 ya da tarlalar\u0131n yeri bellidir. Bazen yan yana, bazen bir yamaca yay\u0131lacak \u015fekilde teras gibi \u00fcst \u00fcste giderek topra\u011f\u0131n tarla olarak a\u00e7\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. Sonradan bu i\u015f b\u00f6l\u00fcm\u00fc temelindeki paylar( payda) istismar edilerek m\u00fclke konu olacakt\u0131r. Q\u0131bale kavram\u0131 da ilk toplumsal ekonomiyle ilgili bir kavram ve k\u00fclt\u00fcrd\u00fcr. Var olan ya da yeni ekime(\u00fcretime) a\u00e7\u0131lan her toprak par\u00e7as\u0131\/pay\u0131na q\u0131bale denir. Bu giderek ekonomi faaliyetleriyle ilgili her i\u015fte esas al\u0131nan bir \u00f6zellik oluyor. \u00d6rne\u011fin bir k\u00f6yde toprak be\u015f karde\u015f aras\u0131nda payla\u015f\u0131l\u0131nca verilen her par\u00e7aya \u00a0\u201csenin q\u0131bale\u2019ndir\u201d denir.\u00a0 Yani i\u015f b\u00f6l\u00fcm\u00fc temelinde verilen payd\u0131r. Kom\u00fcnal ekonomi olan Q\u0131bale toplulu\u011funda yer alan, \u00e7al\u0131\u015fan insanlara ise Pale- Paleyi denir. Bu da daha genel bir tabirle \u00d6zg\u00fcr k\u00f6y toplulu\u011funun ya\u015fam\u0131d\u0131r.<\/p>\n<p>Daha da a\u00e7\u0131mlamaya devam edecek olursak; Q\u0131bale; kollektif olarak belirlenen bir toprak par\u00e7as\u0131 \u00fczerinde verilen toplu emektir. Burada hem zaman hem de verilen emek iyi ve verimli bir bi\u00e7imde de\u011ferlendirilmektedir. Daha az bir zamanda daha \u00e7ok i\u015f yapma y\u00f6n\u00fc \u00f6ndedir. Bununla birlikte q\u0131bale de \u00e7al\u0131\u015fan pale\u2019nin daha derinlikli anla\u015f\u0131lmas\u0131 b\u00fcy\u00fck \u00f6nem arz ediyor. Pale ile kapitalist modernite \u00e7a\u011f\u0131n\u0131n \u00fccretli, eme\u011fini satan i\u015f\u00e7isi( modern k\u00f6lesi) ayn\u0131 \u015feyler de\u011fildir. Ya da daha eski \u00e7a\u011flar\u0131n serf- xulam denilen yar\u0131 k\u00f6lesi (K\u00fcrt\u00e7e de Xulam, kul, k\u00f6le)de\u011fildir. Pale; \u00f6zg\u00fcr k\u00f6y toplulu\u011funun yarat\u0131c\u0131, \u00f6zg\u00fcr \u00e7al\u0131\u015fan insan\u0131, emek\u00e7isidir. Toplulu\u011funa, kom\u00fcnine tutkuyla ba\u011fl\u0131 olan insan\u0131n \u00f6zellikleridir s\u00f6z konusu olan.\u00a0 Bununla birlikte q\u0131bale de kad\u0131n ve erkek ayr\u0131m\u0131 yoktur. Kad\u0131nlar\u0131n ekonomiden yani q\u0131bale\u2019den d\u0131\u015flanmas\u0131 s\u00f6z konusu de\u011fildir. Tam tersine ekonominin ba\u015f \u00f6rg\u00fctleyeni olma rol\u00fc vard\u0131r. Bu a\u00e7\u0131dan pale deyince kad\u0131n ve erkek farketmeksizin \u00e7al\u0131\u015fan emek\u00e7i insand\u0131r. \u00a0Yap\u0131lan b\u00fct\u00fcn ekonomik i\u015fler Pale i\u015fleridir. Pal kelime olarak paye, paydan geliyor. Do\u011fal i\u015f b\u00f6l\u00fcm\u00fcnden gelmektedir. Yani pale konusu olan i\u015fler g\u00f6n\u00fcll\u00fc, yard\u0131m etme ve kollektif temelde yap\u0131l\u0131r. K\u00f6ydeki en k\u00fc\u00e7\u00fck bir i\u015fte bile bu ya\u015fam tarz\u0131 ge\u00e7erlidir. Hatta erkekleri harekete ge\u00e7iren, ekonomik i\u015flerin \u00f6nc\u00fcs\u00fc ve \u00e7al\u0131\u015fman\u0131n i\u00e7ine katan kad\u0131nd\u0131r. Erkekler kad\u0131n\u0131n belirledi\u011fi \u00e7al\u0131\u015fma \u00e7er\u00e7evesine dahil olur. Burada da \u00a0g\u00f6r\u00fcyoruz ki ekonomik faaliyet kad\u0131n\u0131n temel i\u015fidir. Ekomomik alanda kad\u0131n s\u00f6z\u00fc belirleyicidir. \u00c7\u00fcnk\u00fc ya\u015fam konusunda en fazla tecr\u00fcbeli olan, en iyi besleten, en iyi toplumsal ya\u015fam\u0131 sa\u011flayabilen kad\u0131nd\u0131r. Kad\u0131n\u0131n toplum kar\u015f\u0131s\u0131nda duyarl\u0131 ve sorumluluk d\u00fczeyi y\u00fcksektir. Bundan kaynakl\u0131 kad\u0131n\u0131n rol\u00fc daha belirleyicidir. \u0130\u015fleri ertelemeden, zamana yaymadan daha duyarl\u0131 ve gere\u011fini yap\u0131lmas\u0131nda kad\u0131n s\u00fcr\u00fckleyici konumdad\u0131r.<\/p>\n<p>&nbsp;<\/p>\n<p>K\u00f6ylerde tar\u0131m ba\u015fta olmak \u00fczere b\u00fct\u00fcn ekonomik i\u015fler q\u0131bale tarz\u0131nda i\u015f b\u00f6l\u00fcm\u00fcyle ortak tarzda yap\u0131l\u0131yor. Eme\u011fin ortakla\u015fmas\u0131 ayn\u0131 zamanda toplumsalla\u015fmad\u0131r. Ekonominin temel \u00f6zelli\u011finin kom\u00fcnal oldu\u011fu net anla\u015f\u0131yor. Bunun d\u0131\u015f\u0131nda bir ekonomi tan\u0131m\u0131 yoktur. Neolitik insan\u0131n\u0131n zihniyetinde mal-m\u00fcl, kar gibi kavramlara yer yoktur. Ya\u015fam\u0131n temel ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131lamayla ilgili son derece hayati bir toplumsal alan olan ekonomi ve onunla ilgili her t\u00fcrl\u00fc eylem de kutsald\u0131r. Her q\u0131bale de ( i\u015f b\u00f6l\u00fcm\u00fc temelindeki par\u00e7a ya da pay) k\u00f6yl\u00fcler g\u00f6n\u00fcll\u00fc kat\u0131l\u0131yor. Ailenin ya da k\u00f6y\u00fcn temel i\u015fi olarak ayn\u0131 zamanda her \u00fcyenin de temel i\u015fidir ayn\u0131 zamanda. Birey-kom\u00fcn ili\u015fkisinin i\u00e7 i\u00e7eli\u011fi ve ayr\u0131lmaz b\u00fct\u00fcnl\u00fc\u011f\u00fc s\u00f6z konusudur.\u00a0 Kom\u00fcnal \u00e7al\u0131\u015fma ayn\u0131 zamanda her \u00e7al\u0131\u015fan\u0131n yetene\u011fini s\u0131n\u0131rs\u0131z geli\u015ftirme alan\u0131na d\u00f6n\u00fc\u015f\u00fcyor. Bu da ger\u00e7ek bir \u00f6zg\u00fcrl\u00fck ger\u00e7ekle\u015ftirme alan\u0131n\u0131 ifade ediyor.\u00a0 Bu a\u00e7\u0131dan \u00e7al\u0131\u015fma kutsal ve topluluk\u00e7a yap\u0131lmas\u0131na b\u00fcy\u00fck \u00f6nem veriliyor. O y\u00fczden bu q\u0131bale denilen ekomomik faaliyette eme\u011fin kar\u015f\u0131l\u0131\u011f\u0131nda para ile ilgili bir d\u00fc\u015f\u00fcnceye yer yoktur. \u00c7\u00fcnk\u00fc kutsal emek para ile sat\u0131lamaz. Emek, toplumsald\u0131r. Ve yine bu kom\u00fcnal ekonomi de hi\u00e7bir insan i\u015fsiz kalm\u0131yor. Ya\u015fam\u0131n\u0131 garantili ve istikrarl\u0131 bir bi\u00e7imde devam ettirebiliyor. \u0130\u015fsiz bir insan d\u00fc\u015f\u00fcn\u00fclemiyor bile. \u0130nsan nas\u0131l i\u015fsiz kalabilir?<\/p>\n<p>Bu tarz ekonominin do\u011fayla, hayvanlarla dost yakla\u015f\u0131m\u0131, her \u015feyi kendisi gibi canl\u0131 ve kutsal g\u00f6ren zihniyetiyle beraber ekonominin temiz hava, sa\u011fl\u0131kl\u0131 yerle\u015fim ve maneviyat\u0131 y\u00fcksek, birbirine kar\u015f\u0131 sorumluluk duyan bireyleriyle birlikte yap\u0131l\u0131yor olu\u015fu, adeta bayram co\u015fkusuyla, sosyalle\u015fmeyi y\u00fccelten, yarat\u0131c\u0131 ruh kazand\u0131ran ortam\u0131nda yap\u0131lmas\u0131 da \u00f6nemle vurgulanmas\u0131 gerekiyor. \u00c7\u00fcnk\u00fc kar ama\u00e7l\u0131 fabrika ve makineli \u00fcretimlerde i\u015f\u00e7i de bir ara\u00e7t\u0131r. Teknik ve mekanik olguya indirgenmi\u015ftir. G\u00fcn\u00fcm\u00fcz\u00fcn en b\u00fcy\u00fck canavar\u0131 End\u00fcstriyalizmin son derece sa\u011fl\u0131ks\u0131z, kimyasal maddelerle her an insan\u0131 zehirleyen, kanserle\u015ftiren yap\u0131s\u0131 ve onun mekan\u0131 olan fabrikalar\u0131nda insan, do\u011fa, toplum da kanserle\u015fmekte, \u00f6l\u00fcme terk edilmi\u015ftir.<\/p>\n<p>Q\u0131bele \u00fcretimde m\u00fclkle\u015ftirme yoktur. Topra\u011f\u0131n e\u015fit b\u00f6l\u00fc\u015f\u00fcm\u00fc vard\u0131r. En verimli \u00fcretim s\u00f6z konusudur. Herkesin yapt\u0131\u011f\u0131 i\u015f \u00f6nemlidir. Eme\u011fin \u00fcst\u00fcnl\u00fc\u011f\u00fc ya da k\u00fc\u00e7\u00fckl\u00fc\u011f\u00fc yoktur. \u0130\u015f b\u00f6l\u00fcm\u00fc temelinde yap\u0131lan i\u015flerde verilen her emek, al\u0131n teri anlaml\u0131d\u0131r, de\u011ferlidir, kutsald\u0131r. Ortak verilen emek tekrar topluma mal ediliyor. Toplum g\u00fc\u00e7lendiriliyor. Ev idaresi sa\u011flamla\u015ft\u0131r\u0131l\u0131yor. K\u00fcrt\u00e7e de zaten ev anlam\u0131na gelen \u2013<strong>mal-<\/strong> toplumsal ekonomiye dayal\u0131 bir kavramla\u015ft\u0131rmad\u0131r.\u00a0 M\u00fclk ile alakas\u0131 yoktur. M\u00fclk sonradan ortaya \u00e7\u0131kan Mal- ev ekonomisinin inkar\u0131 temelinde geli\u015fen \u00e7arp\u0131k ve ticaret ile ilgili bir kavramd\u0131r. Q\u0131bale de her pale yani \u00e7al\u0131\u015fan g\u00fcc\u00fcne ve yetene\u011fine g\u00f6re \u00e7al\u0131\u015fmaya kat\u0131l\u0131r. Hi\u00e7bir Q\u0131bale de her \u00e7al\u0131\u015fan\u0131n eme\u011fi di\u011ferinden ne \u00fcst\u00fcn ne da a\u015fa\u011f\u0131d\u0131r. \u00c7\u00fcnk\u00fc birbirini tamamlama esast\u0131r. Yine bu tarz \u00e7al\u0131\u015fmada kar amac\u0131 yoktur. B\u00f6yle bir zihniyet yap\u0131lmas\u0131\u00a0 s\u00f6z konusu de\u011fildir. Para, m\u00fclk ve kar i\u00e7in ekonomi yap\u0131lmamaktad\u0131r. Toplumun temel maddi ya\u015fam ihtiya\u00e7lar\u0131n\u0131n kar\u015f\u0131lanmas\u0131 i\u00e7in yap\u0131lmaktad\u0131r. Ve a\u015fkla, isteyerek ve ibadet tarz\u0131nda bir kutsall\u0131kla \u00e7al\u0131\u015fma esast\u0131r. Hatta y\u00fcksek bir tempo, tarz ve i\u015f bitirici bir yakla\u015f\u0131mla i\u015flerin ba\u015far\u0131lmas\u0131 vard\u0131r. Bu y\u00fczden toplulu\u011fun bireylerinde \u00e7al\u0131\u015fkan olma azmi \u00f6ndedir. Bunun i\u00e7inde \u00e7al\u0131\u015fkan, \u00fcretici insanlar\u0131n ahlak\u0131 ve vicdan\u0131 rahatt\u0131r. Huzur ve sadelik vard\u0131r. \u00c7al\u0131\u015fmalar y\u00fck, i\u015fkence de\u011fil adeta bayram co\u015fkusuyla yap\u0131l\u0131r. Burada emek ve \u00e7al\u0131\u015fman\u0131n kutsall\u0131\u011f\u0131 \u00f6ne \u00e7\u0131kar. \u0130htiya\u00e7 fazlas\u0131 maddiyat ahlaks\u0131zl\u0131k olarak g\u00f6r\u00fcl\u00fcyor. Her aile ihtiyac\u0131 kadar kendisine almaktad\u0131r. Di\u011fer ailelerin, yani kom\u015fular\u0131n ihtiyac\u0131n\u0131 daha fazla d\u00fc\u015f\u00fcnen bir zihniyet ve ahlak yap\u0131s\u0131 vard\u0131r. Burada sadece kendisinin de\u011fil ba\u015fka can\u0131, toplumu d\u00fc\u015f\u00fcnme esast\u0131r. \u00c7\u00fcnk\u00fc \u00f6nemli olan tarla ya da bah\u00e7ede \u00e7al\u0131\u015f\u0131rken \u00e7ok \u00e7al\u0131\u015farak \u00e7ok pay alma de\u011fil tam tersine \u00e7ok \u00e7al\u0131\u015fma ama ihtiyac\u0131 kadar alma esast\u0131r. K\u00f6yde baz\u0131 aileler ya da insanlar hastal\u0131k, n\u00fcfus azl\u0131\u011f\u0131 gibi nedenlerden kaynakl\u0131 kendisi kadar \u00e7al\u0131\u015famam\u0131\u015f olsa bile bu ilke ge\u00e7erlidir. Burada farkl\u0131l\u0131\u011fa, topluluk \u00fcyelerinin \u00f6zg\u00fcnl\u00fc\u011f\u00fcne g\u00f6re, herkesin \u00e7al\u0131\u015fma i\u00e7erisinde oldu\u011fu, eme\u011fini verdi\u011fi bir \u00e7al\u0131\u015fma sistemi vard\u0131r.<\/p>\n<p>Evet tart\u0131\u015fmam\u0131z beyin f\u0131rt\u0131nas\u0131 \u015feklinde h\u0131zl\u0131ca ilerlerken Kapitalizm ve ekonominin iki ayr\u0131 d\u00fcnyas\u0131 olduk\u00e7a net olarak kar\u015f\u0131m\u0131zdayd\u0131. Burada Kapitalizmin i\u015f\u00e7i ger\u00e7ekli\u011finin bir kez daha iyi \u00e7\u00f6z\u00fcmlenmesi gerekiyor. K\u00fcrt\u00e7e de i\u015f\u00e7i, Karker olarak kavramla\u015fm\u0131\u015ft\u0131r. Bu kelimenin de alt\u0131n\u0131 kazarsak kar\u015f\u0131m\u0131za ba\u015fka bir hakikatte \u00e7\u0131kmaktad\u0131r. Tam emin olmamakla birlikte K\u00fcrt\u00e7e dilinde kedkar( emek\u00e7i) kavram\u0131 ile karker(i\u015f\u00e7i) kelimelerinin netle\u015ftirmek gerekti\u011fini tart\u0131\u015ft\u0131k. Kedkar, kadim bir kavramla\u015ft\u0131rma olmakla birlikte Karker kavram\u0131 ise emin olmamakla birlikte kapitalist modernite \u00e7a\u011f\u0131na denk gelen bir kavramla\u015ft\u0131rma gibi geldi bizlere. G\u00fcn\u00fcm\u00fcz \u00e7a\u011f\u0131nda olu\u015fmu\u015f bir kavramd\u0131r. Yukar\u0131 da belirtildi\u011fi gibi Q\u0131bale ekonomisinde i\u015f\u00e7i yani karker yerine pale, kedkar kavram\u0131 kullan\u0131ld\u0131\u011f\u0131n\u0131 biliyoruz. B\u00f6ylesi bir fark\u0131n g\u00f6r\u00fclmesi gerekti\u011fini de vurgulam\u0131\u015f olduk. Zaten i\u015f\u00e7inin modern k\u00f6lelik oldu\u011funu \u00d6nder Apo \u00f6nemle belirtmi\u015ftir.<\/p>\n<p>Q\u0131bale kelimesinin daha derinlikli pe\u015fine d\u00fc\u015ferken g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere kar\u015f\u0131m\u0131za kom\u00fcnal-ekonominin kar\u015f\u0131t ve d\u00fc\u015fman\u0131 olarak Kapitalist tekelcilik \u00e7\u0131kt\u0131. Bunun alt\u0131nda da tarihin ilk zorbas\u0131 Avc\u0131 erkek, bir ad\u0131m sonraki mesle\u011fi kurnaz-t\u00fcccar erkeklikle kar\u015f\u0131la\u015ft\u0131k. Ana kad\u0131n toplumunun(Kibele-q\u0131bale) etraf\u0131nda f\u0131rsat\u00e7\u0131, sinsi, kurnaz, zorba ve tecav\u00fczc\u00fc olarak nas\u0131l ekonomiye sald\u0131rd\u0131\u011f\u0131n\u0131, m\u00fclk-meta olarak ele ge\u00e7irdi\u011fini, \u00f6nce kad\u0131n\u0131 sonras\u0131nda ise erke\u011fi de nas\u0131l kar\u0131la\u015ft\u0131rd\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fck. Kad\u0131n art\u0131k en \u00e7ok kar getiren kar\u0131la\u015fm\u0131\u015f kad\u0131nd\u0131r. \u0130\u015f\u00e7i-k\u00f6le erkek ise en fazla kar getiren, kar\u0131la\u015fan erkektir art\u0131k. Kar\u0131la\u015fmak kavram\u0131 da k\u00f6le bir kad\u0131n olarak en fazla kar getiren, s\u00f6m\u00fcr\u00fc imkan\u0131 sa\u011flayan kad\u0131n anlam\u0131ndad\u0131r.\u00a0 Kapitalist tekelcilik adeta bir avc\u0131 erkek olarak toplumun en temel var olu\u015fsal \u00f6zelli\u011fi olan ve temel kad\u0131n faaliyeti olarak geli\u015fen ekonomiyi( eko-nomos; ev-kad\u0131n yasas\u0131) nas\u0131l gasp etti\u011fini, tecav\u00fcz ger\u00e7ekli\u011fiyle ele ge\u00e7irdi\u011fini, yozla\u015ft\u0131rd\u0131\u011f\u0131n\u0131, bozdu\u011funu ve haramla\u015ft\u0131rd\u0131\u011f\u0131n\u0131 da rahatl\u0131kla g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Hatta zorba g\u00fc\u00e7 olarak ekonominin \u00fczerine kabus gibi \u00e7\u00f6km\u00fc\u015f, bir avc\u0131 gibi toplumu, ekonomiyi avlam\u0131\u015f, par\u00e7alam\u0131\u015f, yok etmi\u015ftir. Avc\u0131 erkek ile t\u00fcccar- kapitalist tekelci erkek aras\u0131nda \u00f6zde bir fark\u0131n olmamas\u0131 bu ger\u00e7eklikten kayna\u011f\u0131n\u0131 almaktad\u0131r. Tarihin ba\u015flang\u0131c\u0131ndan beri Ana kad\u0131n toplumunun en hayati faaliyeti olan kutsal ekonomi par\u00e7alanm\u0131\u015f ve intikam al\u0131nm\u0131\u015ft\u0131r.\u00a0\u00a0 Bu da g\u00f6steriyor ki kapitalizm ekonomi de\u011fil ekonominin d\u00fc\u015fman\u0131d\u0131r. Ekomomiyi par\u00e7alamad\u0131r. Ekonominin \u00fczerine binmedir, ezmedir, yutmad\u0131r. Yani toplumu soyk\u0131r\u0131mdan ge\u00e7irme, nihayetinde \u00f6ld\u00fcrmedir. Kutsal ya\u015fam\u0131 makine denilen modern balta ve han\u00e7erlerle katletmedir.<\/p>\n<p>Bu nokta da Kapitalist moderniteye\u00a0 kar\u015f\u0131 olarak \u00e7\u0131kan sosyalizmin kurucular\u0131ndan Mark\u2019\u0131n on y\u0131l boyunca b\u00fcy\u00fck u\u011fra\u015f\u0131na ra\u011fmen kapitalizmi \u00e7\u00f6z\u00fcmlemeye ad\u0131na hakketmedi\u011fi halde kapitalizmi ekonomi alan\u0131nda aramas\u0131 ve kapitalizme ekonomik bir nitelik vermesi \u00e7ok vahim bir durumdur. Yine i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131 en ilerici toplumsal kesim olarak ele almas\u0131 da hakeza b\u00f6yledir. Kapitalizmi ekonomik alanda aramak, kapitalizmi ekonomi ile ili\u015fkilendirmek ve kapitalizmi ekonomiyi geli\u015ftiren sistem olarak nitelendirmek b\u00fcy\u00fck yanl\u0131\u015fl\u0131klar\u0131nda temeli olmu\u015ftur. Fakat kapitalizmi tam \u00e7\u00f6zememeyle ilgili olarak bu temel ger\u00e7ekli\u011fe ula\u015famam\u0131\u015ft\u0131r. Bir kez daha \u00d6nder Apo\u2019nun tespitlerine hayran kald\u0131k. \u0130\u00e7erdi\u011fi derinli\u011fi daha idrak edebildik.<\/p>\n<p>Az \u00f6nce Arjen arkada\u015f\u2019\u0131n Friglerdeki K\u0131bele ve Araplardaki K\u0131ble konusunu dile getirmesiyle ba\u015flayan diyaloglar\u0131m\u0131z bir anda, neolitik k\u00fclt\u00fcr\u00fcn hale ya\u015fayan par\u00e7alar\u0131 ve kavramlar\u0131 \u00fczerinden ilerleyerek, be\u015f on dakika i\u00e7inde ekonomi ve kapitalizm gibi dev konular\u0131 daha ger\u00e7ek\u00e7i tan\u0131mlayabildik. Ve ikisi aras\u0131na fark koyabildik. Ger\u00e7ek ekonomi tan\u0131m\u0131na ula\u015fabildik. Her arkada\u015f do\u011fdu\u011fu k\u00f6y\u00fcnden bunun \u00f6rne\u011fini verdi. Hatta g\u00fcn\u00fcm\u00fczde Kapitalist moderniteye \u00f6nc\u00fcl\u00fck eden \u0130srail de bile uygulanan Kibuttuz denilen kooperatif ekonominin konumuzla ilgisini kurmay\u0131 da ba\u015fard\u0131k. Bilindi\u011fi gibi \u0130srail t\u00fcm d\u00fcnyada para ve ticaretiyle, canavarla\u015fan End\u00fcstriyalizmiyle toplumsal ekonomiyi yok etmi\u015f, y\u0131km\u0131\u015fken kendi devlet s\u0131n\u0131rlar\u0131nda Kibuttuz denilen kom\u00fcnal-ekonomiyi esas almas\u0131 da bir di\u011fer \u00fczerinde d\u00fc\u015f\u00fcn\u00fclmesi gereken konudur. Kendi s\u0131n\u0131rlar\u0131 i\u00e7inde en sa\u011fl\u0131kl\u0131, verimli, toplumsal ekonomiyi esas al\u0131rken d\u0131\u015far\u0131da, d\u00fcnya genelinde ise End\u00fcstriyalizm levihatan(canavar\u0131) ile insanl\u0131\u011f\u0131 yutmu\u015f, \u00f6l\u00fcme terk etmi\u015ftir.<\/p>\n<p>Her ne kadar Q\u0131bale tarz\u0131 kom\u00fcnal ekonomi Kapitalist modernite \u00e7a\u011f\u0131nda \u00f6l\u00fcmc\u00fcl darbe alm\u0131\u015f, b\u00fcy\u00fck bir \u00e7\u00f6k\u00fcnt\u00fc i\u00e7ine girmi\u015f olsa da d\u00fcnyaya kad\u0131n \u00f6zg\u00fcrl\u00fck\u00e7\u00fc g\u00f6zle ve toplumsall\u0131\u011f\u0131 esas alan bir yakla\u015f\u0131mla bak\u0131ld\u0131\u011f\u0131nda asl\u0131nda binlerce y\u0131ll\u0131k Ana tanr\u0131\u00e7a k\u00fclt\u00fcr\u00fc ve onun Q\u0131bale tarz\u0131 kom\u00fcnal ekonomisi hala ya\u015f\u0131yor. \u0130smi K\u00fcrtlerde Q\u0131bale olan kom\u00fcnal-ekonomi, Anadolu&#8217;da 13. yylarda varl\u0131\u011f\u0131n\u0131 iyicene hissettiren Ahilik, yine Kapitalizm \u00f6ncesi Avrupa&#8217;da ise 13-16 yylarda ise kentlerde Lonca te\u015fkilat\u0131 olarak kar\u015f\u0131m\u0131za \u00e7\u0131km\u0131\u015ft\u0131r.\u00a0\u00a0 Yeter ki Ana tanr\u0131\u00e7am\u0131z Star, \u0130\u015ftar, Kibele, Kupapa\u2019n\u0131n seslerine kulak verelim. Demokratik modernitenin in\u015faas\u0131 i\u00e7in har\u0131l har\u0131l, a\u015fkla \u00e7al\u0131\u015fal\u0131m. Binlerce y\u0131ll\u0131k \u00f6zg\u00fcr da\u011f kad\u0131n\u0131n sesini duyarak, \u00f6zg\u00fcr toplumsall\u0131\u011f\u0131m\u0131z\u0131 in\u015fa edelim. \u201c\u00c7al\u0131\u015fmak \u00f6zg\u00fcrl\u00fckt\u00fcr\u201d \u015fiar\u0131na kulak vererek \u00e7ok \u00e7al\u0131\u015farak \u00f6zg\u00fcr yar\u0131nlar\u0131 an\u2019da kazanmay\u0131 ba\u015farman\u0131n dile\u011fiyle&#8230;<\/p>\n<p>Cilo Da\u011f\u0131 Eteklerinden<\/p>\n<p>29-01-2016<\/p>\n","protected":false},"excerpt":{"rendered":"<p>H\u00ealin D\u00earsim Gar\u00ea\u00a0\u00a0\u00a0 \/\/ \u015eiddetli kar ya\u011f\u0131\u015f\u0131 geceden beri durmu\u015f olsa da dondurucu hava giderek bast\u0131r\u0131yordu. Cilo da\u011f\u0131 eteklerindeki bulunan yer alt\u0131 kamp\u0131m\u0131zda iyicene kara g\u00f6m\u00fclm\u00fc\u015ft\u00fck. Ve bireysel kitap okuma zaman\u0131ndayd\u0131k.\u00a0 Ara ara sava\u015f u\u00e7aklar\u0131n\u0131n uzaktan sesi geliyordu. G\u00fcney\u2019e do\u011fru gittikleri anla\u015f\u0131l\u0131yordu. Ma\u011faran\u0131n okul ve toplu okuma yeri olan geni\u015f b\u00f6l\u00fcm\u00fcnde az \u00f6nce derin bir [&hellip;]<\/p>\n","protected":false},"author":2,"featured_media":575,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[27],"tags":[],"class_list":["post-566","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-basinda"],"_links":{"self":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/566","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/comments?post=566"}],"version-history":[{"count":3,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/566\/revisions"}],"predecessor-version":[{"id":573,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/566\/revisions\/573"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/media\/575"}],"wp:attachment":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/media?parent=566"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/categories?post=566"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/tags?post=566"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}