Ya\u015fam\u0131m\u0131z kimin ya da kimlerin elinde. K\u00fcrtler olarak bu sorunun cevab\u0131n\u0131 aramayla ba\u015flayal\u0131m sorgulamaya. \u00c7\u0131k\u0131\u015f notas\u0131n\u0131 do\u011fru yakalarsak art\u0131k kendileri olmaktan, tarihlerinden, ger\u00e7ekliklerinden, \u00f6z\u00fcnden, k\u00fclt\u00fcr\u00fcnden, toplumunun ahlak\u0131ndan, ac\u0131lar\u0131ndan ard\u0131na bakmaks\u0131z\u0131n ka\u00e7anlar, durup bir vicdan muhasebesi yapabilirler belki. En az\u0131ndan belki buna cesaret edebilirler\u2026<\/p>\n\n\n\n
Birinci D\u00fcnya Sava\u015f\u0131 \u00f6ncesi de sonras\u0131 da herkesin elde tutulmas\u0131 gereken bir koz olarak g\u00f6rd\u00fc\u011f\u00fc, sava\u015f g\u00fcc\u00fcnden sonuna kadar faydalan\u0131lan K\u00fcrtlerin; b\u00f6lgedeki en yo\u011fun n\u00fcfusa ve en kadim tarihe sahip olmas\u0131na ra\u011fmen kendi \u00f6zerk ya\u015famlar\u0131n\u0131 yeniden kurmalar\u0131n\u0131n \u00f6n\u00fcnde kati bir duru\u015f s\u00fcregelmi\u015ftir. K\u00fcrdistan\u2019daki istila, i\u015fgal devlet\u00e7i hegemonyalar\u0131n en ba\u015fat stratejisi olmu\u015f, medeniyetler be\u015fi\u011fi olan Mezopotamya topraklar\u0131 iktidarc\u0131 zihniyetlerin s\u00f6m\u00fcr\u00fc, talan, entrika, katliam sahas\u0131 haline getirilmi\u015ftir. Do\u011fal toplum \u00f6zelliklerinden \u00f6d\u00fcn vermeyen b\u00f6lge halklar\u0131, direni\u015f k\u00fclt\u00fcr\u00fcnden ve \u00f6z\u00fcn\u00fc koruma sava\u015f\u0131ndan hi\u00e7bir zaman vazge\u00e7memi\u015f, fakat devlet\u00e7i entrikalar\u0131n da topyek\u00fbn fark\u0131ndal\u0131\u011f\u0131n\u0131 ya\u015famada hep zay\u0131f kalm\u0131\u015ft\u0131r. Biny\u0131llar\u0131 alan bu sald\u0131r\u0131 ve direni\u015f s\u00fcreci kendisi ile birlikte zaman i\u00e7erisinde bir kesim K\u00fcrt\u2019te d\u00fc\u015f\u00fcnsel yozla\u015fmay\u0131, yani bilin\u00e7li ya da bilin\u00e7siz ihanet\u00e7ili\u011fi geli\u015ftirmi\u015ftir. \u0130hanet, K\u00fcrt toplumuna a\u015f\u0131lanmaya \u00e7al\u0131\u015f\u0131lan ve en a\u011f\u0131r sonu\u00e7lar\u0131 beraberinde getiren-getirecek olan bir politika olarak oda\u011fa koyulmu\u015ftur. Hamidiye Alaylar\u0131nda oldu\u011fu gibi boyunduru\u011fu alt\u0131nda oldu\u011fu iktidar i\u00e7in birle\u015ferek m\u00fccadele vermeli, kendi toplumsal ger\u00e7eklikleri s\u00f6z konusu oldu\u011fu zaman ise binbir par\u00e7a olup i\u00e7eriden birbirini eritmeli, kendi \u00f6zg\u00fcrl\u00fck aray\u0131\u015flar\u0131n\u0131 kendi kendilerine bast\u0131rma yetisine sahip olmal\u0131yd\u0131 K\u00fcrtler. Hamidiye alaylar\u0131 demi\u015fken Osmanl\u0131 entrika zihniyetinin a\u011fz\u0131yla belirtilenleri yazal\u0131m en a\u00e7\u0131k haliyle;<\/p>\n\n\n\n
\u201cHamidiye Alaylar\u0131’n\u0131n kurulmas\u0131 ile \u015funlar ama\u00e7lanm\u0131\u015ft\u0131r: Askeri disiplin i\u00e7ine al\u0131nan a\u015firetlerden Do\u011fu Anadolu i\u00e7in kolluk kuvveti olarak faydalanmak, d\u00fczenli s\u00fcvari birlikleri olu\u015fturarak, olas\u0131 bir Rus i\u015fgaline kar\u015f\u0131 elde haz\u0131r kuvvet olu\u015fturmak, d\u0131\u015f tahriklere kap\u0131lan ve isyana kalk\u0131\u015facaklar\u0131 a\u00e7\u0131k olan unsurlar\u0131 yola getirme, a\u015firetleri iskan ettirmek ve bunlar\u0131 medenile\u015ftirmek; onlar\u0131 disiplin alt\u0131na alarak e\u011fitmek, a\u015firet kavgalar\u0131na son vererek bu y\u00f6ndeki b\u00fct\u00fcn potansiyeli devlet lehine kullanmak. K\u00fcrt a\u015firet reislerinin \u00e7ocuklar\u0131n\u0131n askeri okullarda okutulmas\u0131 ve bunlardan Harbiye mektebinden mezun olanlar\u0131n\u0131n nizamiye ordusuna tayin edilmesine h\u00fckmeder. Askeri bir misyonu da yerine getiren alaylar, do\u011fudaki Rus destekli Ermeni \u00e7etelerine kar\u015f\u0131 koyar, gerilla tipi sava\u015f verir.\u201d<\/p>\n\n\n\n
1891 y\u0131l\u0131nda olu\u015fturulan bu ordu ile 1985 y\u0131l\u0131nda tohumlar\u0131 at\u0131lan koruyuculuk sisteminin aras\u0131ndaki tek fark K\u00fcrdistan\u2019da geli\u015fen \u00d6zg\u00fcrl\u00fck M\u00fccadelesinin d\u00fc\u015fman\u0131n \u00fczerindeki ciddi etkisidir.<\/p>\n\n\n\n
D\u00fcnya insanlar\u0131n\u0131n dahi bir t\u00fcrl\u00fc anlam veremedikleri Osmanl\u0131 devam\u0131nda da tc devletinin K\u00fcrtlere ya\u015fatt\u0131klar\u0131 tarifi imkans\u0131z ac\u0131lara ra\u011fmen bir kesimin \u0131srarc\u0131 derin sad\u0131kl\u0131\u011f\u0131, d\u00fc\u015fman\u0131n da s\u0131k\u0131 s\u0131k\u0131ya sar\u0131ld\u0131\u011f\u0131 bir gedik olmaya devam etmektedir.<\/p>\n\n\n\n
Farkl\u0131 kesimler \u015fu \u015fekilde yorumlamaktad\u0131rlar; K\u00fcrtlerin, Osmanl\u0131\u2019ya sadakatinin en \u00e7arp\u0131c\u0131 g\u00f6stergesi, 1912\u2019den 1918\u2019e kadar aral\u0131ks\u0131z devam eden kanl\u0131 sava\u015f y\u0131llar\u0131d\u0131r. Trablusgarp, Yemen ve Balkan Sava\u015flar\u0131 ile Birinci D\u00fcnya Sava\u015f\u0131\u2019nda pek \u00e7ok K\u00fcrt, Osmanl\u0131 ordusunda g\u00f6rev ald\u0131. David McDowall, d\u00fczenli orduda g\u00f6rev yapmaya kar\u015f\u0131 evrensel bir g\u00f6n\u00fcls\u00fczl\u00fck olmas\u0131na ra\u011fmen binlerce K\u00fcrd\u00fcn silah alt\u0131na girdi\u011fini belirtiyorlar. K\u00fcrtler t\u00fcm bu sava\u015flarda, resmi dili T\u00fcrk\u00e7e olan Osmanl\u0131 devleti ad\u0131na sava\u015fm\u0131\u015ft\u0131. Peki bu sadakat nereden geliyordu? <\/p>\n\n\n\n
Atat\u00fcrk, Kurtulu\u015f Sava\u015f\u0131nda Abdulhamit\u2019in yapt\u0131\u011f\u0131 gibi Anadolu\u2019da farkl\u0131 unsurlar\u0131 ortak bir dava i\u00e7in ortak kimli\u011fe hitap ederek birle\u015ftirme politikas\u0131n\u0131 izlemi\u015ftir. K\u00fcrt a\u015firet \u00f6nde gelenlerine ba\u015fvurmu\u015f cevap olarak da “din ve vatan u\u011frunda a\u00e7\u0131lacak m\u00fccadeleye kat\u0131lmaya haz\u0131r olduklar\u0131n\u0131” vermi\u015ftir.<\/p>\n\n\n\n
Var\u0131yla yo\u011fuyla sadakatinin gerekliliklerini yerine getiren K\u00fcrtleri bekleyen yine hazin bir son olmu\u015ftur. Kand\u0131r\u0131ld\u0131klar\u0131n\u0131 anlayan K\u00fcrtlerin, bunu kabullenemeyen b\u00f6lgesel, a\u015firetsel \u00e7\u0131k\u0131\u015flar\u0131 soyk\u0131r\u0131mla sonu\u00e7lanm\u0131\u015ft\u0131r. K\u00fcrtlerin deste\u011fi ile 1071 y\u0131l\u0131nda Malazgirt\u2019te Alparslan\u2019a Anadolu yolu a\u00e7\u0131lm\u0131\u015f, 1514 y\u0131l\u0131nda Yavuz Sultan Selime do\u011fu yolu a\u00e7\u0131larak cihan imparatorlu\u011funun yolu a\u00e7\u0131lm\u0131\u015f, en son da hasta Osmanl\u0131n\u0131n girdi\u011fi \u201cKurtulu\u015f Sava\u015f\u0131\u201d adl\u0131 sava\u015flarda tarihin sayfalar\u0131ndan silinmesinin \u00f6n\u00fc al\u0131nm\u0131\u015ft\u0131r. Bir \u015fekilde tarihten g\u00fcn\u00fcm\u00fcze varl\u0131\u011f\u0131m\u0131za kast\u0131 olan zihniyetin bug\u00fcne gelene de\u011fin ya\u015famas\u0131na iyi niyetimizle ve canla ba\u015fla \u00f6n ayak olduk. Tek bekledi\u011fimiz ise \u00f6zerkli\u011fimizin tan\u0131naca\u011f\u0131 bir birliktelik. \u00d6nce ortak d\u00fc\u015fman ad\u0131 alt\u0131nda kurtar\u0131c\u0131 rol\u00fcn\u00fc \u00fcslenerek sava\u015ft\u0131r\u0131ld\u0131k, daha sonra ise varl\u0131\u011f\u0131n\u0131 korudu\u011fumuz g\u00fc\u00e7 taraf\u0131ndan yine ve yine sald\u0131r\u0131ya u\u011frad\u0131k.<\/p>\n\n\n\n
Verilebilecek en iyi \u00f6rneklerden biri olan \u201c\u015eark Islahat Plan\u0131\u201d tarihi zihniyetin sonu gelmez ifadesi olmaktad\u0131r. Plana g\u00f6re; 5. Maddesi, Ermenilerden bo\u015falan topraklara Balkanlar\u2019dan ve Kafkasya\u2019dan getirilecek T\u00fcrk g\u00f6\u00e7menlerin yerle\u015ftirilmesini ve yerle\u015fim giderlerinin Devlet\u00e7e kar\u015f\u0131lanmas\u0131. 9. Maddesi, y\u00f6netiminin K\u00fcrdistan\u2019da kalmas\u0131n\u0131 uygun bulmad\u0131\u011f\u0131 K\u00fcrt ileri gelenleriyle akraba ve \u00e7evrelerinin Bat\u0131ya yerle\u015ftirilmesini, Devletle i\u015fbirli\u011fi yapm\u0131\u015f ailelerin yerlerinde kalmalar\u0131n\u0131 ve daha da g\u00fc\u00e7lendirilmelerini. 14-15-16 ve 17. Maddeler ise K\u00fcrt\u00e7enin yasaklanmas\u0131n\u0131, T\u00fcrk Ocaklar\u0131, yat\u0131l\u0131 b\u00f6lge okullar\u0131 ve k\u0131z okullar\u0131 a\u00e7\u0131larak propaganda ve e\u011fitim yoluyla asimilasyonu ger\u00e7ekle\u015ftirmeydi.<\/p>\n\n\n\n
Sorun K\u00fcrt- T\u00fcrk sorunu de\u011fildir, as\u0131l sorun K\u00fcrt ve T\u00fcrk halklar\u0131 aras\u0131nda sorun yaratabilmek i\u00e7in emsalsiz bir \u00e7aba sarf eden ve bunun \u00fczerinden nemalanan, kendini ya\u015fatan fa\u015fist, i\u015fgalci, talanc\u0131, k\u0131r\u0131mc\u0131, katliamc\u0131 tc devleti ve onun \u00f6nc\u00fc ak\u0131l temsilcileridir. <\/p>\n\n\n\n
\u00d6zg\u00fcrl\u00fck Hareketinin \u00e7\u0131k\u0131\u015f\u0131 tc saray oyunlar\u0131na adeta \u00e7omak sokmu\u015ftur. \u00d6nderli\u011fimiz K\u00fcrtler i\u00e7in olmazsa olmaz\u0131n \u201cbilin\u00e7lenme\u201d oldu\u011funu s\u00fcrekli vurgulad\u0131. Bu bizim i\u00e7in ba\u015fl\u0131 ba\u015f\u0131na bir devrim niteli\u011finde olmaktad\u0131r. Bilin\u00e7 ve m\u00fccadeleyi b\u00fct\u00fcnle\u015ftirerek K\u00fcrd\u00fcn iradele\u015fme ger\u00e7ekli\u011fi olan bu \u00e7\u0131k\u0131\u015f, bug\u00fcn milyonlara ula\u015fm\u0131\u015f ve b\u00fcy\u00fck kazan\u0131mlar elde etmi\u015ftir. \u00d6nderli\u011fimiz ve kendi kurtulu\u015f paradigmam\u0131z ile halk\u0131m\u0131z\u0131n ve halk \u00f6nc\u00fcleri olan \u00d6zg\u00fcrl\u00fck Devrimcilerinin bu iddial\u0131 ve kararl\u0131 bulu\u015fmas\u0131 kar\u015f\u0131s\u0131nda tc politikalar\u0131 her zaman oldu\u011fu gibi tekerr\u00fcr\u00fc ya\u015famaktad\u0131r. K\u00fcrd\u00fc denetim alt\u0131nda tutabilmek i\u00e7in K\u00fcrt i\u00e7 ihanetini kullanmak\u2026<\/p>\n\n\n\n
Art\u0131k bu denli \u201ckral \u00e7\u0131plakken\u201d \u0130\u015fbirlik\u00e7i K\u00fcrd\u00fcn, kendi soyunun k\u0131r\u0131m\u0131na deste\u011fi affedilir mi san\u0131l\u0131yor. Hem K\u00fcrd\u00fcn kan\u0131ndan beslenen tc fa\u015fizmi, hem de kendini tc fa\u015fizmine satarak kendi halk\u0131n\u0131n, halk \u00f6nc\u00fclerinin kan\u0131na giren K\u00fcrt ihanet\u00e7ilerine \u00f6d\u00fcn verilmeyece\u011fi bizler i\u00e7in vazge\u00e7ilmez, yal\u0131n bir ger\u00e7ektir. Ge\u00e7mi\u015ften beri bir yandan i\u015fbirlik\u00e7i K\u00fcrt egemen s\u0131n\u0131f\u0131n\u0131n \u00e7ocuklar\u0131ndan olan Melik F\u0131rat, Hikmet \u00c7etin, Abdulkadir Aksu, Kamuran \u0130nan, C\u00fcneyt Zapsu, Mir Dengir F\u0131rat gibilerini siyasi kontral\u0131k i\u00e7in e\u011fitmi\u015f; di\u011fer yandan \u0130brahim Tatl\u0131ses, Mahsum K\u0131rm\u0131z\u0131g\u00fcl, Berdan Mardini, \u00d6zcan Deniz gibilerini kendi k\u00fclt\u00fcrlerini asimile etmek i\u00e7in \u00f6ne s\u00fcrm\u00fc\u015f; di\u011fer bir yandan ise Tahir G\u00fcven, Emin Negis, Savc\u0131 Sayan gibilerini de kontrala\u015ft\u0131rarak, korucula\u015ft\u0131rarak ve silahland\u0131rarak fiili sava\u015f\u0131n i\u00e7erisinde yer almalar\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r. Yine \u00c7etiner \u00c7etin gibileri her g\u00fcn devletin adam\u0131 nas\u0131l olunur, K\u00fcrt olarak K\u00fcrt d\u00fc\u015fmanl\u0131\u011f\u0131 nas\u0131l yap\u0131l\u0131r\u0131 kendi yapt\u0131\u011f\u0131 de\u011ferlendirmelerle \u00e7izmi\u015f ve yaz\u0131lar\u0131nda bunu s\u0131k\u00e7a dillendirerek K\u00fcrt ihanetini a\u015f\u0131lama g\u00f6revini \u00fcstlenmi\u015ftir \u015eimdi gelinen noktada b\u00fct\u00fcn bu ihanet\u00e7ilerin kendi halklar\u0131n\u0131n \u00f6zg\u00fcrl\u00fcklerine kar\u015f\u0131 ald\u0131klar\u0131 pozisyonun, ihanetin bilin\u00e7siz oldu\u011funu kim s\u00f6yleyebilir! E\u011fer bilin\u00e7siz olsayd\u0131 kendi halk\u0131n\u0131 katletmekten, kan\u0131n\u0131 d\u00f6kmekten bu kadar zevk al\u0131rlar m\u0131yd\u0131? Halil \u0130brahim Y\u0131ld\u0131z ve ekibi \u015eenya\u015far ailesini katlederken bu kadar vicdans\u0131z olur muydu?<\/p>\n\n\n\n
Tahir G\u00fcven, tarihteki K\u00fcrt ihanet\u00e7ilerinin bayra\u011f\u0131n\u0131 kald\u0131rarak tc fa\u015fizmi i\u00e7in canla ba\u015fla \u00e7al\u0131\u015farak kendi \u00f6z\u00fcn\u00fc inkar edenlerin hainane duru\u015funu sergilemekteydi. Tc i\u015fgalcilerinin g\u00f6z\u00fcne girebilmek i\u00e7in kendi halk\u0131n\u0131n de\u011ferlerine sald\u0131r\u0131ya kendini yat\u0131rd\u0131, halk\u0131n\u0131n s\u00f6m\u00fcr\u00fclmesine destek oldu, insanlar\u0131n\u0131n kanlar\u0131n\u0131n d\u00f6k\u00fclmesinden zevk ald\u0131 ve bunu ihanet \u00e7izgisini yayg\u0131nla\u015ft\u0131rabilmek i\u00e7in her yerde kendini ilan ederek yapmay\u0131 bir ba\u015far\u0131 olarak g\u00f6rd\u00fc. Kendini kaybetmi\u015f\u00e7esine K\u00fcrt katliamlar\u0131n\u0131n \u00fczerine katillerin naralar\u0131n\u0131 atarak davul zurna ile halaylar \u00e7ekti. Adeta \u201cya\u015fas\u0131n K\u00fcrtleri katleden, asimile eden, taciz ve tecav\u00fczden ge\u00e7iren, tutuklay\u0131p zindanlarda \u00e7\u00fcr\u00fcmesini ama\u00e7lad\u0131\u011f\u0131n\u0131 a\u00e7\u0131k hayk\u0131ran, K\u00fcrt analar\u0131na kendi \u00e7ocuklar\u0131n\u0131n par\u00e7alanm\u0131\u015f bedenleri \u00fczerinden i\u015fkence eden, fa\u015fistleri K\u00fcrt halk\u0131n\u0131n \u00fczerine sald\u0131rtarak aile boyu kanlar\u0131n\u0131 d\u00f6kt\u00fcren, K\u00fcrt gen\u00e7lerini zehirleyen, iradesizle\u015ftiren, yok sayan i\u015fgalci tc fa\u015fizmi \u00e7ok ya\u015fa!\u201d dercesine naralar att\u0131. Neden, ne i\u00e7in? Kendi cellad\u0131na bu sevda nereden geliyor. Bu cellat bile zaman\u0131nda \u201ckendi halk\u0131na faydas\u0131 olmayan\u0131n bize hi\u00e7bir faydas\u0131 olamaz\u201d ger\u00e7ek tespitini yaparak bir\u00e7ok defa ihanetinin m\u00fckafat\u0131n\u0131 bekleyen kendi halk\u0131n\u0131n haini K\u00fcrtleri cezaland\u0131rm\u0131\u015ft\u0131r.<\/p>\n\n\n\n
K\u00fcrt ihanet\u00e7ileri olmadan d\u00fc\u015fman\u0131n K\u00fcrdistan\u2019da bir ad\u0131m dahi atamayaca\u011f\u0131 a\u00e7\u0131k bir ger\u00e7ektir. Bunu yukar\u0131da belirtti\u011fimiz tarihi s\u00fcre\u00e7lerde de a\u00e7t\u0131k. Tahir G\u00fcven\u2019in cezaland\u0131r\u0131lmas\u0131 ile birlikte tc\u2019nin bu aileden yeni K\u00fcrt d\u00fc\u015fmanlar\u0131 \u00e7\u0131karabilmek i\u00e7in b\u00fcy\u00fck \u00e7aba sarf edece\u011fini biliyoruz. Bu a\u015fina oldu\u011fumuz bir y\u00f6ntemdir. As\u0131l \u00f6nemli olan K\u00fcrtlerin d\u00fc\u015fman\u0131n bu oyunlar\u0131na gelmeyi b\u0131rakarak kendi halk\u0131n\u0131n kavgas\u0131na kat\u0131lmay\u0131 se\u00e7meleridir. Bu halk e\u011fer bu Osmanl\u0131 entrikalar\u0131n\u0131 kendi \u015fah\u0131slar\u0131nda bozmay\u0131 ba\u015far\u0131r ve ortak de\u011ferleri etraf\u0131nda birle\u015ferek, onurlu kavgalar\u0131n\u0131 y\u00fcr\u00fctmeye dahil olurlarsa tc devletinin vusats\u0131z sald\u0131r\u0131lar\u0131 art\u0131k son bulur ve K\u00fcrt toplumsal kurtulu\u015fu sa\u011flanm\u0131\u015f olur. Bu \u015fekliyle devlet elini halklar\u0131n \u00fczerinden \u00e7ekmek zorunda kalacak ve K\u00fcrt- T\u00fcrk sorunu diye bir durum da kalmam\u0131\u015f olacakt\u0131r.<\/p>\n\n\n\n
Aksine ihanette \u0131srar edenler ise bu tercihleri ile birlikte insanl\u0131k ad\u0131na cezaland\u0131r\u0131lmaya devam edileceklerdir. \u0130hanetin bir bedelinin oldu\u011fu ka\u00e7\u0131n\u0131lmaz bir hakikattir. Er ya da ge\u00e7 hesap vermek i\u00e7in toplumsal \u00f6fke ve \u00f6\u00e7 duygular\u0131m\u0131z\u0131n hedefinde olduklar\u0131n\u0131 bilerek \u00e7at kap\u0131 gelecek \u201cLaz Kemal\u2019in selam\u0131n\u0131\u201d almaya haz\u0131r olsunlar.<\/p>\n\n\n\n
Aryana Baran<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":" Ya\u015fam\u0131m\u0131z kimin ya da kimlerin elinde. K\u00fcrtler olarak bu sorunun cevab\u0131n\u0131 aramayla ba\u015flayal\u0131m sorgulamaya. \u00c7\u0131k\u0131\u015f notas\u0131n\u0131 do\u011fru yakalarsak art\u0131k kendileri olmaktan, tarihlerinden, ger\u00e7ekliklerinden, \u00f6z\u00fcnden, k\u00fclt\u00fcr\u00fcnden, toplumunun ahlak\u0131ndan, ac\u0131lar\u0131ndan ard\u0131na bakmaks\u0131z\u0131n ka\u00e7anlar, durup bir vicdan muhasebesi yapabilirler belki. En az\u0131ndan belki buna cesaret edebilirler\u2026 Birinci D\u00fcnya Sava\u015f\u0131 \u00f6ncesi de sonras\u0131 da herkesin elde tutulmas\u0131 gereken bir […]<\/p>\n","protected":false},"author":34,"featured_media":16034,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[32],"tags":[],"class_list":["post-16018","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-yazilar"],"_links":{"self":[{"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/posts\/16018","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/users\/34"}],"replies":[{"embeddable":true,"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/comments?post=16018"}],"version-history":[{"count":2,"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/posts\/16018\/revisions"}],"predecessor-version":[{"id":16021,"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/posts\/16018\/revisions\/16021"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/media\/16034"}],"wp:attachment":[{"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/media?parent=16018"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/categories?post=16018"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yps-online.org\/tr\/wp-json\/wp\/v2\/tags?post=16018"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}