{"id":618,"date":"2017-10-16T11:26:54","date_gmt":"2017-10-16T08:26:54","guid":{"rendered":"http:\/\/jineoloji.eu\/tr\/?p=618"},"modified":"2017-10-16T11:26:54","modified_gmt":"2017-10-16T08:26:54","slug":"yasam-kadin-dogayla-kadinin-iliskisi-ve-jineoloji","status":"publish","type":"post","link":"https:\/\/jineoloji.eu\/tr\/yasam-kadin-dogayla-kadinin-iliskisi-ve-jineoloji\/","title":{"rendered":"Ya\u015fam Kad\u0131n Do\u011fayla kad\u0131n\u0131n ili\u015fkisi ve Jineoloj\u00ee"},"content":{"rendered":"<p><strong>Haz\u0131rlayan<\/strong>: Figen Aras \u2013 Diyarbak\u0131r Kad\u0131n Akademisi<\/p>\n<p><strong>Kad\u0131n ve ya\u015fam bilimi anlam\u0131na gelen jineoloji; verili olan g\u00fcn\u00fcm\u00fcz sosyal bilim anlay\u0131\u015f\u0131na kar\u015f\u0131 geli\u015ftirilmi\u015f bir ele\u015ftiri\u2026<\/strong><\/p>\n<p>Sosyal bilimlerin devlet\u00e7i zihniyetin bilgi yap\u0131lar\u0131ndan beslendi\u011fini ve kendisinin de <strong>erkek egemen sistemin devaml\u0131l\u0131\u011f\u0131n\u0131<\/strong> sa\u011flad\u0131\u011f\u0131n\u0131 binlerce pratikte g\u00f6rebiliyoruz. D\u00fcnya genelinde sosyal bilim temsilcilerini ve onlar\u0131n bilgi \u00fcreten mekanlar\u0131n\u0131n say\u0131s\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde ya\u015fanan do\u011fa katliamlar\u0131na, kad\u0131n k\u0131r\u0131m\u0131na, sava\u015flara, yoksullu\u011fa kar\u015f\u0131 sessizliklerini ya da bunlar\u0131 nas\u0131l me\u015frula\u015ft\u0131rd\u0131klar\u0131n\u0131 ele almak durumunday\u0131z.<\/p>\n<p>Ya\u015fanan t\u00fcm toplumsal sorunlar\u0131n tan\u0131mlanmas\u0131 ve bu sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fc konusuna kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc koydu\u011fumuzda egemenlerin tekelindeki sosyal bilimlerin erilli\u011fini daha a\u00e7\u0131k ifade edebiliriz.<\/p>\n<div class=\"td-g-rec td-g-rec-id-content_inlineleft td_uid_53_59e46b3a62b14_rand td_block_template_3 \"><\/div>\n<p>Kad\u0131n\u0131n var olu\u015f ve \u00f6zg\u00fcrl\u00fck sorunu sistemin tekelindeki sosyal bilimlerde ya hi\u00e7 i\u015flenmemekte ya da g\u00fcnl\u00fck birka\u00e7 kad\u0131n\u0131n birka\u00e7 erkek taraf\u0131ndan \u015fiddete u\u011framas\u0131 olarak <strong>gazetelerin \u00fc\u00e7\u00fcnc\u00fc sayfas\u0131na<\/strong> d\u00fc\u015fmektedir.<\/p>\n<h4>Oysa kad\u0131n sorunu her \u015feyden \u00f6nce bir var olu\u015f sorunudur.<\/h4>\n<p>Kad\u0131n\u0131n kim oldu\u011fu, kimler taraf\u0131ndan tan\u0131mland\u0131\u011f\u0131, u\u011frad\u0131\u011f\u0131 \u015fiddet t\u00fcrlerinin hangi iktidar mekanizmalar\u0131yla beslendi\u011fi, \u00f6zg\u00fcrl\u00fck sorununun nas\u0131l \u00e7\u00f6z\u00fclece\u011fi konular\u0131 tart\u0131\u015f\u0131lmas\u0131 gereken bir noktad\u0131r. Dolay\u0131s\u0131yla kad\u0131na ve do\u011faya kar\u015f\u0131 i\u015flenen su\u00e7lar\u0131n temsilcisi olan ideolojileri ve bu ideolojilerin se\u00e7ti\u011fi d\u00fc\u015f\u00fcnce y\u00f6ntemlerini tart\u0131\u015fabiliriz.<\/p>\n<p>Sistemin bilgi yap\u0131lar\u0131ndan beslenen ya da sistemin verili bilgi yap\u0131s\u0131n\u0131 a\u015famayan sosyal bilimlerin t\u00fcm bilim alanlar\u0131n\u0131n erilli\u011fini me\u015frula\u015ft\u0131rd\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r.<\/p>\n<p>Hem sistemin tekeline ba\u011flanm\u0131\u015f hem de erillikle beslenmi\u015f olan sosyal bilimleri ele\u015ftirmekle birlikte kad\u0131nlar\u0131n kendi bilgilerini a\u00e7\u0131\u011fa \u00e7\u0131karma ve bunu ya\u015famsalla\u015ft\u0131rma heyecan\u0131 da kar\u015f\u0131m\u0131zda duruyor. Ve kad\u0131n hakikati dedi\u011fimizde kar\u015f\u0131m\u0131za hep do\u011fayla olan ili\u015fkilenme bi\u00e7imi \u00e7\u0131k\u0131yor.<\/p>\n<p>Kad\u0131nlar\u0131n kendi hakikatini a\u00e7\u0131\u011fa \u00e7\u0131karmas\u0131 diyoruz \u00e7\u00fcnk\u00fc ya\u015fad\u0131\u011f\u0131m\u0131z ger\u00e7ekler zihnimize hakikat olarak empoze edilmek isteniyor. \u201c<strong>\u00d6yleyse kad\u0131n hakikati nedir?<\/strong>\u201d sorusunun cevab\u0131 bizi hem tarihsel olarak do\u011fal toplum zihniyetine g\u00f6t\u00fcr\u00fcyor hem de g\u00fcncel olarak kapitalist moderniteye kar\u015f\u0131 direnen kad\u0131nlar\u0131n g\u00fcnl\u00fck deneyimlerine\u2026<\/p>\n<p>Kad\u0131n kimli\u011finin ya\u015famdan kopar\u0131lmas\u0131yla ekoloji aras\u0131ndaki ili\u015fkiyi inceledi\u011fimizde jineolojiye ne kadar ihtiyac\u0131m\u0131z oldu\u011fu konusunu g\u00f6rebiliyoruz.<\/p>\n<p>K\u00fcrdistan\u2019da <strong>jin<\/strong> kelimesi <strong>kad\u0131n<\/strong> demektir ve ya\u015fam anlam\u0131na gelen<strong> jiyan<\/strong>dan etkilenmi\u015ftir.<br \/>\nSebepsiz olmasa gerek bir varl\u0131\u011fa isim koyarken ba\u015fka bir varl\u0131kla ili\u015fkilendirmek\u2026<br \/>\nKad\u0131nla ya\u015fam\u0131n ba\u011f\u0131 asl\u0131nda kad\u0131nla do\u011fan\u0131n ili\u015fkisine g\u00f6t\u00fcr\u00fcyor bizi. \u0130nsanl\u0131k tarihinin y\u00fczde 98\u2019lik b\u00f6l\u00fcm\u00fcn\u00fc kapsayan bu s\u00fcre\u00e7teki zihniyetin animizm yani canl\u0131c\u0131l\u0131k; yani ya\u015famdaki t\u00fcm varl\u0131klar\u0131 kendi gibi canl\u0131 g\u00f6rme ahlak\u0131 kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131yor.<\/p>\n<p>\u0130nsan, bir ku\u015f kadar; bir a\u011fa\u00e7, bir nehir, bir y\u0131ld\u0131z kadar de\u011ferli. Hi\u00e7bir varl\u0131k di\u011ferinden daha de\u011ferli de\u011fil. Hi\u00e7bir varl\u0131k di\u011ferini \u00f6tekile\u015ftirmiyor, tahakk\u00fcm kurmuyor, onu kendine g\u00f6re adland\u0131rm\u0131yor.<\/p>\n<p>Do\u011fal toplum s\u00fcrecindeki kad\u0131n kimli\u011finin do\u011fayla olan ba\u011f\u0131 onun g\u00f6zlem yapmas\u0131, bitkileri tan\u0131mas\u0131, topra\u011f\u0131 i\u015flemesi, g\u00f6ky\u00fcz\u00fcndeki hareketliliklerden, yery\u00fcz\u00fcndeki de\u011fi\u015fimlerden ya\u015famsal \u00f6\u011fretiler \u00e7\u0131kard\u0131\u011f\u0131n\u0131 g\u00f6steriyor. Gerek alet yap\u0131m\u0131nda gerekse de bitkilerden ila\u00e7 yap\u0131m\u0131na, terzili\u011fe, takvimin bulunu\u015funa kadar kad\u0131nlar\u0131n ilk \u00f6\u011fretmeninin do\u011fa oldu\u011funu g\u00f6rebiliyoruz.\u00a0Topra\u011f\u0131 i\u015flemek, bu\u011fday\u0131n ekildi\u011finde \u00e7o\u011fald\u0131\u011f\u0131n\u0131 g\u00f6rmek, bunu una \u00e7evirmek, unu ekmek yapmak\u2026 Binlerce y\u0131l\u0131 alan bu macera, insan\u0131n ya\u015famda kalmas\u0131n\u0131n temel ihtiya\u00e7lar\u0131ndan birini kar\u015f\u0131l\u0131yor. Oysa bug\u00fcn \u201c<em><strong>elinin hamuruyla erkek i\u015fine kar\u0131\u015fma<\/strong><\/em>\u201d denilmektedir. Yere d\u00fc\u015fen ekme\u011fi al\u0131p \u00f6perek neden aln\u0131m\u0131za g\u00f6t\u00fcrd\u00fc\u011f\u00fcm\u00fcz\u00fc sordu\u011fumuzda \u201c<em><strong>kutsal kitap \u00f6yle diyor<\/strong><\/em>\u201d denilir ama \u201c<em><strong>kutsal kitap neden b\u00f6yle diyor<\/strong><\/em>\u201d diye bir daha sormak gerekebilir.<\/p>\n<figure id=\"attachment_33538\" class=\"wp-caption aligncenter\"><figcaption class=\"wp-caption-text\">\u201cBerfo Ana\u201d olarak akl\u0131m\u0131za kaz\u0131nan Berfo K\u0131rbay\u0131r, 33 y\u0131l boyunca g\u00f6zalt\u0131nda kaybedilen o\u011flunu arad\u0131. 106 ya\u015f\u0131nda o\u011flundan bihaber hayata g\u00f6zlerini yumdu. Tek iste\u011fi, o\u011flunun bir mezar ta\u015f\u0131 olmas\u0131yd\u0131 ancak bu Berfo Ana\u2019ya \u00e7ok g\u00f6r\u00fcld\u00fc. Y\u0131llard\u0131r s\u00fcren m\u00fccadelesi ile Cumartesi Anneleri\u2019nin simgesi oldu.<\/figcaption><\/figure>\n<p>Arkeolojik kaz\u0131lardan, tabletlerdeki yaz\u0131lardan, mitolojik s\u00f6ylemlerden kad\u0131n\u0131n do\u011fayla olan dostlu\u011funu rahatl\u0131kla g\u00f6rebiliriz. Tanr\u0131\u00e7a fig\u00fcrlerindeki kad\u0131nlar\u0131n ba\u015flar\u0131ndaki bu\u011fday taneleri, zeytin dallar\u0131, omuzlar\u0131ndaki ku\u015f kanatlar\u0131, ayaklar\u0131ndaki pen\u00e7eler, yanlar\u0131ndaki aslanlar, ellerlindeki ay \u0131\u015f\u0131\u011f\u0131 bize kad\u0131n\u0131n do\u011fayla nas\u0131l b\u00fct\u00fcnle\u015fti\u011fini g\u00f6steriyor. Tanr\u0131\u00e7al\u0131k k\u00fclt\u00fcr\u00fc o d\u00f6nemin anlamland\u0131rma bi\u00e7iminin kad\u0131n ve do\u011fa sembol\u00fcnde b\u00fct\u00fcnle\u015fmesidir. Kad\u0131n\u0131n yarat\u0131mlar\u0131na, payla\u015f\u0131m\u0131na, d\u00fczenleyicili\u011fine ve do\u011fayla olan ba\u011f\u0131na kar\u015f\u0131 duyulan bir sayg\u0131, bir anlamland\u0131rma\u2026<\/p>\n<p>Ya\u015fam\u0131 k\u00f6relterek egemenli\u011fini me\u015frula\u015ft\u0131rmay\u0131 ve s\u00fcrd\u00fcrmeyi hakikat olarak g\u00f6ren erkek egemen zihniyetin ilk sald\u0131rd\u0131\u011f\u0131 varl\u0131klar <strong>do\u011fa<\/strong> ve <strong>kad\u0131n<\/strong> olmu\u015ftur. Do\u011faya tahakk\u00fcm kad\u0131n\u0131n kimli\u011fine, yarat\u0131mlar\u0131na, ya\u015fam\u0131n ahlaki temelde s\u00fcrd\u00fcr\u00fclebilirli\u011fine sald\u0131r\u0131 anlam\u0131na gelmektedir.<\/p>\n<p>Do\u011fay\u0131 kendi i\u00e7in yarat\u0131lm\u0131\u015f bir nesne g\u00f6ren bu zihniyet kad\u0131n\u0131 da kendi i\u00e7in yarat\u0131lm\u0131\u015f bir k\u00f6le g\u00f6rmektedir. \u00d6zne nesne ayr\u0131m\u0131n\u0131n, s\u00f6m\u00fcr\u00fc zihniyetinin \u00fczerinde \u015fekillendi\u011fi ilk varl\u0131k do\u011fa, tecav\u00fcze u\u011framaktad\u0131r. Uygarl\u0131\u011f\u0131n bilim temsilcilerinden <strong>Bacon<\/strong>\u2019un do\u011fay\u0131 insana geliniymi\u015f gibi hediye edece\u011fi s\u00f6z\u00fcn\u00fc vermesi bo\u015funa de\u011fildir. Yani insan do\u011fadan \u00fcst\u00fcn, erkek de kad\u0131ndan\u2026. Her ikisi de do\u011fal olarak insan ve erke\u011fe g\u00f6re yarat\u0131lm\u0131\u015flard\u0131r ve dolay\u0131s\u0131yla her ikisine tecav\u00fcz hakk\u0131 me\u015frudur.<\/p>\n<p>Tarihsel k\u0131sa yolculu\u011fumuzdan toplumsal deneyimlerimize geldi\u011fimizde K\u00fcrdistan\u2019da kad\u0131nlar\u0131n h\u00e2l\u00e2 do\u011fal toplum zihniyetini ta\u015f\u0131d\u0131klar\u0131n\u0131 g\u00f6rebiliyoruz. Lakin kapitalist modernitenin verili nimetlerini reddetmi\u015fse\u2026<\/p>\n<p>Jineoloji; kad\u0131nlar\u0131n kendi bilgilerini kendi ya\u015fad\u0131klar\u0131 mekanlardan \u00fcretmesi ve bunu ya\u015famsalla\u015ft\u0131rmas\u0131 ilkesini savunuyor. Kendi bilgimizi a\u00e7\u0131\u011fa \u00e7\u0131karma \u00e7al\u0131\u015fmalar\u0131m\u0131zda asl\u0131nda do\u011fal toplum zihniyetinin asla yok olmad\u0131\u011f\u0131n\u0131, kad\u0131n ger\u00e7ekli\u011fi yok edilmek ko\u015fuluyla \u00fcst\u00fcn\u00fcn kapat\u0131ld\u0131\u011f\u0131n\u0131 daha iyi anl\u0131yoruz.<\/p>\n<p>Ne zaman ki K\u00fcrdistan\u2019\u0131n bir k\u00f6y\u00fcne ya da bir yaylas\u0131na gitsek, orada insan toplumsall\u0131\u011f\u0131n\u0131n do\u011fayla olan kar\u015f\u0131l\u0131kl\u0131 sayg\u0131ya dayanan ba\u011f\u0131n\u0131 g\u00f6rebiliyoruz. Mesela annelerimizin bitkilerden ila\u00e7 yapt\u0131\u011f\u0131n\u0131, her \u00e7i\u00e7e\u011fi tan\u0131d\u0131\u011f\u0131n\u0131, do\u011faya zarar verildi\u011findeki \u00f6fkelerini g\u00f6rd\u00fck\u00e7e okumu\u015f-entelekt\u00fcel-kentli-modern bireyler olarak kendimizi sorguluyoruz.<br \/>\nBir arkada\u015f\u0131m\u0131z\u0131n annesi, her koyununa bir isim koymu\u015f, her sabah onlara bir g\u00fcnayd\u0131n \u00e7eker, isimleriyle tek tek \u00e7a\u011f\u0131r\u0131rm\u0131\u015f. Ve her koyunu da tan\u0131rm\u0131\u015f. Koyunlar\u0131n say\u0131s\u0131 da yetmi\u015f sekizmi\u015f.<\/p>\n<p>Dersimli bir arkada\u015f\u0131m\u0131z\u0131n nenesi, evin \u00f6n\u00fcndeki a\u011fac\u0131 -arabalar\u0131n park yapmas\u0131na engel oluyor diye- kesen dedesine \u201cke\u015fke senin ba\u015f\u0131n kesileydi\u201d demi\u015f ve y\u0131llarca onunla konu\u015fmam\u0131\u015f.<\/p>\n<p>Bir arkada\u015f\u0131m\u0131z\u0131n annesi \u00e7i\u00e7ekleriyle hep sohbet edermi\u015f, bir g\u00fcn bir \u00e7i\u00e7e\u011fi solmu\u015f, annesi a\u011flam\u0131\u015f, \u201ca\u011fabeyin \u015fehit d\u00fc\u015ft\u00fc\u201d demi\u015f. Bir hafta sonra televizyonda o\u011flunun \u00f6l\u00fcm haberini izlemi\u015f \u00e7i\u00e7e\u011fi ayn\u0131 g\u00fcnlerde solan anne\u2026Jineoloji Dergisi kapa\u011f\u0131<\/p>\n<p>K\u00fcrdistan\u2019da kad\u0131nlar hastal\u0131klara kar\u015f\u0131 punk bitkisinin faydalar\u0131n\u0131 bilirler ve bu bilgiyi kar\u015f\u0131l\u0131ks\u0131z bir \u015fekilde payla\u015f\u0131rlar. Ayvan\u0131n \u00e7ekirde\u011finin y\u00fcze s\u00fcr\u00fcld\u00fc\u011f\u00fcnde iyi geldi\u011fini, so\u011fan\u0131 kaynat\u0131p suyunu i\u00e7ti\u011finde enfeksiyonlardan kurtulabilece\u011fimizi bilirler ve bu bilgiyi saklamazlar.<\/p>\n<p>K\u00fcrdistan\u2019da kad\u0131nlar, tararken d\u00f6k\u00fclen sa\u00e7lar\u0131n\u0131 asla \u00e7\u00f6pe atmazlar, ya topra\u011fa g\u00f6merler ya da duvar oyuklar\u0131na ili\u015ftirirler. \u00c7\u00fcnk\u00fc sa\u00e7lar da canl\u0131d\u0131r\u2026<\/p>\n<p>Jineoloji bulu\u015fmalar\u0131nda bizi en \u00e7ok etkileyen s\u00fcre\u00e7 sadece bilgilerimizin de\u011fersiz olmad\u0131\u011f\u0131n\u0131, ya\u015fam\u0131 \u00fcretti\u011fini ve anlamla\u015ft\u0131rd\u0131\u011f\u0131n\u0131 daha iyi fark etmek de\u011fil; bu bilgileri payla\u015f\u0131rken ya\u015fad\u0131\u011f\u0131m\u0131z heyecand\u0131r.<\/p>\n<p>K\u00fcrdistan\u2019da kapitalist moderniteyi reddeden b\u00f6lgelerde ya\u015fayanlar\u0131n hik\u00e2yeleri, klamlar\u0131, toplumsal ili\u015fkileri do\u011fayla b\u00fct\u00fcnle\u015ferek s\u00fcrmektedir.<\/p>\n<p>Bug\u00fcn yerle bir edilen ve insans\u0131zla\u015ft\u0131r\u0131lmak istenen Cizre\u2019de kad\u0131nlar\u0131n kendi ya\u015fad\u0131\u011f\u0131 mekanlar\u0131n\u0131 nas\u0131l sevdi\u011fini, nas\u0131l korudu\u011funu, nas\u0131l do\u011fal tutmak istedi\u011fini hep birlikte direni\u015flerinde g\u00f6rd\u00fck.<\/p>\n<p>90\u2019l\u0131 y\u0131llarda devletin vah\u015fetinden dolay\u0131 kentlere g\u00f6\u00e7 etmek zorunda kalan ailelerde en \u00e7ok da kad\u0131nlard\u0131r do\u011fay\u0131 \u00f6zleyen. D\u00f6rt duvar aras\u0131na s\u0131k\u0131\u015fan kad\u0131nlar\u0131n k\u00fc\u00e7\u00fcc\u00fck balkonlara ya\u011f tenekelerinde \u00e7i\u00e7ekler ekti\u011fini ve onlarla sohbet etti\u011fini \u00e7o\u011fumuz g\u00f6rm\u00fc\u015f\u00fczd\u00fcr. Bir zamanlar k\u00f6ylerinde evlerinin kap\u0131s\u0131 hi\u00e7 kapanmazken binlerce \u00e7i\u00e7ek, a\u011fa\u00e7, inekler, tavuklarla birlikte ya\u015farlarken bir g\u00fcn bir apartman dairesinin so\u011fuk duvarlar\u0131na hapsedilmek insan\u0131n do\u011faya ve kad\u0131na verdi\u011fi en zalim hediyelerden biri olsa gerek.<\/p>\n<p>Jineoloji bulu\u015fmalar\u0131yla birlikte <strong>ya\u015fam\u0131 k\u00f6rle\u015ftirmek isteyenlerin<\/strong> kad\u0131n hakikatini nas\u0131l karartmak istedi\u011fini; kad\u0131n hakikatini karartmak i\u00e7in de do\u011faya nas\u0131l tecav\u00fcz etti\u011fini kendi deneyimlerimizden daha rahat g\u00f6rebiliyoruz.<\/p>\n<p>Ne kad\u0131nlar\u0131n direni\u015fi bitmi\u015ftir ne de do\u011fan\u0131n \u00f6fkesi; ne kad\u0131n yenilmi\u015ftir ne de do\u011fa kaderine raz\u0131 gelmi\u015ftir.\u00a0Kaybetti\u011fimiz do\u011fayla ili\u015fkimizi ancak bir zihniyet d\u00f6n\u00fc\u015f\u00fcm\u00fcyle kazabilece\u011fimizin ispat\u0131d\u0131r ya\u015fanan direni\u015fler.<\/p>\n<p>Par\u00e7alanmak istenen kad\u0131n hakikatini yeniden a\u00e7\u0131\u011fa \u00e7\u0131karman\u0131n ve do\u011fay\u0131 kendi do\u011fall\u0131\u011f\u0131na b\u0131rakman\u0131n bir ahlak\u0131d\u0131r jineoloji\u2026<\/p>\n<p>GA\u0130ADERG\u0130<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Haz\u0131rlayan: Figen Aras \u2013 Diyarbak\u0131r Kad\u0131n Akademisi Kad\u0131n ve ya\u015fam bilimi anlam\u0131na gelen jineoloji; verili olan g\u00fcn\u00fcm\u00fcz sosyal bilim anlay\u0131\u015f\u0131na kar\u015f\u0131 geli\u015ftirilmi\u015f bir ele\u015ftiri\u2026 Sosyal bilimlerin devlet\u00e7i zihniyetin bilgi yap\u0131lar\u0131ndan beslendi\u011fini ve kendisinin de erkek egemen sistemin devaml\u0131l\u0131\u011f\u0131n\u0131 sa\u011flad\u0131\u011f\u0131n\u0131 binlerce pratikte g\u00f6rebiliyoruz. D\u00fcnya genelinde sosyal bilim temsilcilerini ve onlar\u0131n bilgi \u00fcreten mekanlar\u0131n\u0131n say\u0131s\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde ya\u015fanan [&hellip;]<\/p>\n","protected":false},"author":2,"featured_media":619,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[27],"tags":[],"class_list":["post-618","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\/618","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=618"}],"version-history":[{"count":1,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/618\/revisions"}],"predecessor-version":[{"id":620,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/618\/revisions\/620"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/media\/619"}],"wp:attachment":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/media?parent=618"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/categories?post=618"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/tags?post=618"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}