{"id":8450,"date":"2006-02-01T01:05:05","date_gmt":"2006-01-31T23:05:05","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=8450"},"modified":"2017-07-17T11:01:19","modified_gmt":"2017-07-17T08:01:19","slug":"turklerin-tarihe-girisi","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2006\/02\/01\/turklerin-tarihe-girisi","title":{"rendered":"T\u00fcrkler’in tarihe giri\u015fi"},"content":{"rendered":"

Sunu\u015f<\/strong><\/h4>\n

Doktor Hikmet K\u0131v\u0131lc\u0131ml\u0131, sadece T\u00fcrkiye Sosyalist Hareketi’nin eski liderlerinden biri de\u011fil. Ayn\u0131 zamanda, \u00f6zellikle tarih, sosyoloji, antropoloji ve dilbilim alanlar\u0131nda nitelikli eserler vermi\u015f, \u00f6zg\u00fcn tezler ortaya atm\u0131\u015f bir bilim insan\u0131. Bu eserler, ne yaz\u0131k ki unutulmu\u015f ve de\u011ferlendirilmemi\u015f. Bilim ve<\/em> Gelecek<\/em>‘te “K\u0131v\u0131lc\u0131ml\u0131 Hazinesi” ba\u015fl\u0131kl\u0131 bir k\u00f6\u015fe a\u00e7\u0131yoruz; Hikmet K\u0131v\u0131lc\u0131ml\u0131’y\u0131 dergimizin s\u00fcrekli yazar\u0131 yap\u0131yoruz. Bu k\u00f6\u015fede, K\u0131v\u0131lc\u0131ml\u0131’n\u0131n az bilinen ve g\u00fcn\u00fcm\u00fcz tart\u0131\u015fmalar\u0131 i\u00e7in de \u00f6nem ta\u015f\u0131yan bilimsel \u00e7al\u0131\u015fmalar\u0131ndan kesitler sunaca\u011f\u0131z. \u0130lk olarak, Dr. K\u0131v\u0131lc\u0131ml\u0131’n\u0131n “Dinin T\u00fcrk Toplumuna Etkileri” adl\u0131 eserinden bir b\u00f6l\u00fcm\u00fc okurlar\u0131m\u0131za sunuyoruz.<\/h4>\n

Bilim ve Gelecek<\/h4>\n

\u0130lk bilimcil an\u0131t-yaz\u0131 olan Herodot Tarihi<\/em>, bize \u0130sa Do\u011fumu’undan be\u015f alt\u0131 y\u00fczy\u0131l \u00f6nceleri, b\u00fct\u00fcn Ortaasya toplumlar\u0131 i\u00e7inde “T\u00fcrk” ad\u0131yla an\u0131lan bir topluluktan konu a\u00e7m\u0131yor. Yaln\u0131z; Ortaasyal\u0131 g\u00f6r\u00fcnen ve T\u00fcrk-Mo\u011fol atalar\u0131na \u00e7alan ilk insan k\u00fcmele\u015fmesi an\u0131l\u0131yor:
\n1) MESAJETLER: Bug\u00fcnk\u00fc T\u00fcrkistan \u00f6telerinde ya\u015farlar. Ba\u015flar\u0131 Tomris adl\u0131 kahraman Ana-hand\u0131r. Persleri Tarihe sokan Babahan Sir\u00fcs (Cyrus; Osmanl\u0131cas\u0131: Kiyumres) adl\u0131 kahraman\u0131 yakalay\u0131p, kandolu k\u00fcp\u00fcn i\u00e7inde bo\u011fan yi\u011fit hatun Tomris’tir. Tomris’in Mesajetleri, Tarih \u00f6ncesindeki KADIN egemenli\u011fini ya\u015fayan ve hen\u00fcz \u00c7\u00f6mlek\u00e7ilik d\u00fczeyinde kalan bir A\u015fa\u011f\u0131 Barbarl\u0131k kona\u011f\u0131 i\u00e7indedirler. ANAHANLIK \u00e7a\u011f\u0131ndad\u0131rlar.
\n2) \u0130SK\u0130TLER: Tuna, Dinyeper’den Volga, Seyhun, Ceyhun \u0131rmaklar\u0131na ve Alplerden Altay da\u011flar\u0131na, \u00c7in, Hind s\u0131n\u0131r\u0131na dek uzanan alanlar\u0131n insanlar\u0131d\u0131rlar. Hen\u00fcz \u00c7obanl\u0131k \u00fcretimine geldiklerine g\u00f6re, Orta Barbarl\u0131k kona\u011f\u0131n\u0131 ya\u015farlar. Herodot; \u0130skit sava\u015f\u00e7\u0131lar\u0131 i\u00e7inde kad\u0131n k\u0131l\u0131kl\u0131 ve g\u00f6r\u00fcn\u00fc\u015fl\u00fc askerler de anlat\u0131r. Bu bak\u0131mdan, \u0130skitler’de hen\u00fcz kad\u0131n hukuku silinmemi\u015fe benzer. Ama, egemen \u0130skit toplum tipi BABAHAN’d\u0131r. \u0130skitler bir ulus olmaktan \u00e7ok, bir d\u00fcnya oldu\u011funa g\u00f6re, onlar\u0131, Anahanl\u0131k’tan Babahanl\u0131k’a do\u011fru yelpaze gibi a\u00e7\u0131lm\u0131\u015f bir s\u0131ra basamakl\u0131 toplumlar saymak en do\u011frusudur.
\nBiz bug\u00fcn, Mesajetler toplumunu da, \u0130skitler toplumunu da Tarihten \u00e7ok, Tarih \u00f6ncesi efsaneler alacakaranl\u0131\u011f\u0131nda tan\u0131yoruz. Onlar\u0131 ancak, co\u011frafya yerlerine ve insan tiplerine bakarak, k\u0131yaslama yoluyla, “T\u00fcrk-Mo\u011fol” toplumlar\u0131 ile ilgili sayabiliriz.
\nBa\u015fl\u0131ca kaynak olan Herodot, belirli y\u0131l say\u0131s\u0131 vermiyor. Anlat\u0131\u015f\u0131ndan, Sar\u0131 Irmak \u00c7in’ine de\u011fin uzanan Ortaasya \u00fclkelerinde sava\u015f\u00e7\u0131l insanlar kayna\u015f\u0131rlar. \u00c7in hen\u00fcz bilinmez. Ortado\u011fu Medeniyetleri’ne (Irak-M\u0131s\u0131r’a) do\u011fru, arka arkaya, dalga dalga med ve cezirler halinde sald\u0131r\u0131p d\u00f6nen insanlar farkedilir. Bunlar ba\u015fl\u0131ca \u00fc\u00e7 adla Tarih sayfalar\u0131na girerler:1) MEDLER toplumunu y\u0131kan Cimmerler. 2) C\u0130MMERLER toplumunu \u00f6nlerine katarak Medler \u00fczerine s\u00fcren Skitler. 3) SK\u0130TLER’i \u00f6nlerine katm\u0131\u015f\u00e7a Cimmerler \u00fczerine daha do\u011frusu Irak ve M\u0131s\u0131r medeniyetleri \u00fczerine iter g\u00f6r\u00fcnen Mesajetler.
\nBu insanlara ne oluyordu b\u00f6yle? “ULUSLARIN G\u00d6\u00c7\u00dc” denilen \u015feyi yap\u0131yorlard\u0131. Yaz\u0131l\u0131 Tarihin a\u00e7\u0131k\u00e7a konu etti\u011fi ve \u0130sa’n\u0131n do\u011fumundan birka\u00e7 y\u00fczy\u0131l \u00f6nce ile birka\u00e7 y\u00fczy\u0131l sonra g\u00f6r\u00fclen: Bir de\u011fil, iki Uluslar\u0131n G\u00f6\u00e7\u00fc vard\u0131r: 1) \u0130sa Do\u011fumu’ndan \u00f6nce, Uzakdo\u011fu (\u00c7in) Medeniyeti ile Yak\u0131ndo\u011fu (Irak-M\u0131s\u0131r) Medeniyetleri aras\u0131nda Herodot’ un anlatt\u0131\u011f\u0131 Barbar ulus ak\u0131nlar\u0131. 2) \u0130sa Do\u011fumundan sonra, gene Uzakdo\u011fu (\u00c7in-Hind) Medeniyetleriyle, Akdeniz (Yunan-Roma) Medeniyetleri aras\u0131nda klasik tarihin anlatt\u0131\u011f\u0131 ve sanki ilk defa g\u00f6r\u00fcl\u00fcyormu\u015f gibi, \u00f6zel “Uluslar\u0131n G\u00f6\u00e7\u00fc” ad\u0131yla and\u0131\u011f\u0131 Barbar ulus ak\u0131nlar\u0131…
\nHeredot’ un anlatt\u0131\u011f\u0131 Barbar ak\u0131nlar\u0131yla, klasik Tarihin anlatt\u0131klar\u0131 aras\u0131nda k\u0131yaslamaya elveri\u015fli benzerlikler g\u00f6ze bat\u0131c\u0131d\u0131r: 1) Volga’y\u0131 a\u015farak Bat\u0131’ya sald\u0131ran Atila ad\u0131na ba\u011fl\u0131 H\u00fcnler, t\u0131pk\u0131 Tomris’ in Mesajetleri gib\u00ef, en geride iten ilk vurucu g\u00fc\u00e7 oldular: H\u00fcnler \u00f6n\u00fcnde Slavlar ve Ostrogotlar ezilince, \u00fcrk\u00fcp: Trakya, Makedonya, Yunanistan, \u0130talya, \u0130spanya, Afrika’ya dek uzanan Vizigotlar, bir \u00e7e\u015fit \u0130skitler durumunda idiler. 3) Bu ak\u0131nlar \u00f6n\u00fcnde \u00e7\u00f6km\u00fc\u015f Roma topraklar\u0131 \u00fczerine yerle\u015fen Cermenler, \u0130skitler \u00f6n\u00fcnde ba\u015flar\u0131n\u0131n \u00e7aresine bakan Cimmerler ulusuna benziyorlard\u0131.<\/p>\n

Sosyal k\u0131yametler ortas\u0131nda T\u00fcrkler-Mo\u011follar<\/em><\/strong>
\n<\/em>B\u00fct\u00fcn bu \u0130sa’dan \u00fc\u00e7 be\u015f y\u00fczy\u0131l \u00f6nce ve sonra g\u00f6r\u00fclm\u00fc\u015f alt\u00fcstl\u00fckler s\u0131ras\u0131nda, “T\u00fcrk toplumu” ad\u0131n\u0131 alm\u0131\u015f insan k\u00fcmeleri var m\u0131? Tarih belirli bir kay\u0131t d\u00fc\u015f\u00fcrmemi\u015f. Yaln\u0131z Herodot, Ceyhun \u00f6tesindeki “Asya’ya sahip” \u0130skitleri sayarken belki Altay da\u011flar\u0131n\u0131n \u00f6tesinde, berisinde: “\u00c7enesi uzun, \u00f6zel dili olan” alt\u0131nc\u0131 tip \u0130skitleri “yass\u0131 burunlu” diye tan\u0131mlar. (Herodot, 4\/12, 3\/105,1965). sonraki tarihler de H\u00fcnleri: “Yayvan ve geni\u015f burunlu” olarak anlat\u0131yorlar. (V. Duruy: Histoire Generale, s. 216, Paris 1891). Yak\u0131ndo\u011fu kaynaklar\u0131nda daha a\u00e7\u0131k bir benzeyi\u015f belgesi yok.
\nUzakdo\u011fu (\u00c7in) kaynaklar\u0131 ise; b\u00fcsb\u00fct\u00fcn efsane karanl\u0131\u011f\u0131ndad\u0131rlar. “Bir \u00c7inli \u0131rk yoktur… \u00c7inliler, ‘Sar\u0131 \u0131rk’a ve Mo\u011fol \u0131rk\u0131na ba\u011flan\u0131yorsa da, ehalinin Ortaasya’dan gelmi\u015f bir istila sonucu oldu\u011fu d\u00fc\u015f\u00fcncesi, sadece bir hipotezdir.” (Hist. Gener. des Peuples, C. I. s.32). “Anar\u015fik \u00c7in efsaneleri, hemen b\u00fct\u00fcn kahramanlar\u0131n\u0131 Sar\u0131 Irma\u011f\u0131n orta ak\u0131m\u0131 \u00fczerine yerle\u015ftirdi. … Neolitik \u00c7in’de oturanlar\u0131n Mo\u011fol tipi olduklar\u0131 h\u00fckm\u00fcn\u00fc verdirtti..: \u00c7in Konfederasyonu’nun \u00f6tesinde ‘D\u00f6rt Deniz’in Barbarlar\u0131 ya\u015f\u0131yordu.” (Keza, C.I. s. 373).<\/p>\n

T\u00fcrk s\u00f6zc\u00fc\u011f\u00fc nereden gelir?<\/em><\/strong>
\nTarihin o karga\u015fal\u0131 k\u0131yametleri ortas\u0131nda “T\u00fcrk” s\u00f6zc\u00fc\u011f\u00fc ne zaman, nas\u0131l do\u011fdu? Ve o s\u00f6zc\u00fc\u011f\u00fcn anlam\u0131 nedir?
\nT\u00fcrkl\u00fc\u011f\u00fc ideal edi\u015finden kimsenin ku\u015fkulanamayaca\u011f\u0131 Ziya G\u00f6kalp’e g\u00f6re: “T\u00fcrk” s\u00f6zc\u00fc\u011f\u00fc “T\u00f6re” s\u00f6zc\u00fc\u011f\u00fcnden gelir. Thomsen (“L’Inseription de l’Orkhon”, s.98) Orkhon Kitabelerinde yaz\u0131l\u0131 “T\u00f6re” s\u00f6zc\u00fc\u011f\u00fcn\u00fc: “Kanun”; “Kurum” (M\u00fcessese: Institution) anlam\u0131nda terc\u00fcme eder. Kitabede: “T\u00f6r\u00fckbudun ilinin, t\u00f6r\u00f6n\u00fcn kim aktard\u0131” (Sizin devletinizi ve m\u00fcesseselerinizi kim y\u0131kard\u0131) c\u00fcmlesinde yaz\u0131l\u0131 hem “T\u00f6r\u00fck”, hem “T\u00f6r\u00fcn” s\u00f6zc\u00fckleri “T\u00f6reli” anlam\u0131na gelir. Divan-\u0131 Lugaat`t\u0131 T\u00fcrk<\/em> (C. III, s.167), Do\u011fu T\u00fcrk\u00e7esinde “T\u00f6re” ve “T\u00f6r\u00fc” denildi\u011fini belirtir, ve “T\u00f6re”nin: “Resim-Kaaide” (T\u00f6ren-Kural) demek oldu\u011funu a\u00e7\u0131klar. “\u0130l b\u0131rak\u0131l\u0131r, t\u00f6r\u00fcn b\u0131rak\u0131lmaz” (\u00fclke b\u0131rak\u0131l\u0131r, t\u00f6re b\u0131rak\u0131lmaz.).
\nZiya G\u00f6kalp, o anlama dayanarak \u015f\u00f6yle der:
\n“T\u00fcrk t\u00f6resi, eski T\u00fcrklere atalar\u0131ndan kalan b\u00fct\u00fcn kurallar\u0131n topu birden, demektir. T\u00f6re kelimesinin T\u00fcrk kelimesiyle bir \u00f6zden olmas\u0131 da hat\u0131ra gelebilir. Ba\u015fka yerlerde yazd\u0131\u011f\u0131m gibi, Sagadak s\u00f6zc\u00fc\u011f\u00fc nas\u0131l Sagal\u0131 anlam\u0131na gelebilir. (K) harfi, nispet ve karakteristik ekidir: Bu hipozete g\u00f6re, T\u00fcrk s\u00f6zc\u00fc\u011f\u00fc T\u00f6re s\u00f6zc\u00fc\u011f\u00fcnden \u00e7\u0131km\u0131\u015ft\u0131r. Bu ipotez hen\u00fcz T\u00fcrkiyat\u00e7\u0131larca kabul edilmedi\u011fi i\u00e7in \u015fahsi bir f\u00efkirden ibarettir.” (Z.G\u00f6kalp, T\u00fcrk T\u00f6resi, s.4, \u0130stanbul 1339)
\nG\u00f6kalp hipotezine g\u00f6re: Ortaasya’da T\u00fcrk\u00e7e konu\u015fan uluslardan bir b\u00f6l\u00fc\u011f\u00fc, bir tarihte “T\u00f6re”lenmi\u015f; “T\u00f6reli” anlam\u0131na “T\u00fcrk” diye adlanm\u0131\u015f. T\u00fcrkler, kendi t\u00f6relerinden olmayan uluslara “TAT” derler. Araplar\u0131n, kendilerinden olmayanlara “ACEM” dedikleri gibi, T\u00fcrkler de t\u00f6resizlere: Uygurlara, Acemlere (Perslere) “Tat” ad\u0131n\u0131 verirler. T\u00fcrklere Uygurlar kadar yak\u0131n olan Mo\u011follara da TAT-ER (Tatar) deyi\u015fleri bundand\u0131r.
\nNe\u015fri, “T\u00fcrkmen” ad\u0131 i\u00e7in ba\u015fka bir s\u00f6z oyunu \u00f6ne s\u00fcrer. \u015eaman inanc\u0131 ta\u015f\u0131yan T\u00fcrkler, ilk M\u00fcsl\u00fcman olduklan zaman: “\u0130slame gel\u00fcp m\u00fc’min ve m\u00fcttak\u0131y oldular. Ondan \u00f6t\u00fcr\u00fc buna Terk-iman denildi. Laf\u0131zda hafifletilip T\u00fcrkman dediler. T\u00fcrkman’\u0131n ad\u0131 ol vakitten beru konuldu.” (Ne\u015fri Tarihi, s. 14, TTK yay\u0131n\u0131). “Terk’i iman”dan (inan\u00e7 b\u0131rakmaktan) T\u00fcrkman gelirmi, gelmez mi?.. \u00d6nemli olan ger\u00e7ek \u015fudur: B\u00fct\u00fcn ara\u015ft\u0131rmalara ve tahminlere g\u00f6re, T\u00dcRK ad\u0131, Ortaasya’daki insanlardan bir b\u00f6l\u00fc\u011f\u00fcne sonradan verilmi\u015ftir. Bu “sonra”: T\u00fcrklerin Tarihe giri\u015fleri zaman\u0131d\u0131r.<\/p>\n

T\u00fcrkler hangi y\u0131llarda tarihe girdiler<\/em><\/strong>?
\n<\/em>Uygur ve Tatar gibi en yak\u0131n akraba uluslar aras\u0131nda T\u00fcrkler ne zaman ve nas\u0131l Tarihe girmi\u015flerdir?
\nBir ulusun Tarihe girmesi, yaz\u0131l\u0131 Tarihte an\u0131lmas\u0131d\u0131r. Bu da, SINIFSIZ bir toplumun, Tarih \u00f6ncesinden, sosyal s\u0131n\u0131fl\u0131 Medeniyete de\u011fmesiyle ba\u015flar. \u0130lkel toplum, o zaman, YAZI’n\u0131n bilindi\u011fi Medeniyette, yazarlar\u0131n kaleminden sayfalara ge\u00e7er. T\u00fcrklerin, Yak\u0131ndo\u011fu ve Uzakdo\u011fu medeniyetleriyle ili\u015fkiler kurmas\u0131, Tarihte T\u00fcrk ad\u0131n\u0131n i\u015fitilmesine yol a\u00e7m\u0131\u015ft\u0131r.
\nT\u00fcrklerin ilk Medeniyetle ili\u015fkisi \u00c7in’de olmu\u015f g\u00f6r\u00fcn\u00fcyor. T\u00fcrkler \u00c7in’i “TAVGA\u00c7” yani: Ulu, Kadim, Tekni\u011fe Fenne sahip sayarlar. “T\u00fcrklerin \u00c7inlilerle m\u00fcnasebeti, milattan 200 y\u0131l \u00f6nce egemen olan ‘Hynong-nu’; yani H\u00fcn ad\u0131ndaki T\u00fcrk devleti zaman\u0131nda vard\u0131r. Milattan 174 y\u0131l \u00f6nce, \u00c7in’den T\u00fcrk Han\u0131na bir prenses getirmek \u00fczere T\u00fcrk saray\u0131na giden Cung-Hang-yue ad\u0131ndaki \u00c7inli el\u00e7i, T\u00fcrklerin \u00c7in medeniyetine kar\u015f\u0131 g\u00f6sterdikleri taklit e\u011filimini T\u00fcrk hayat\u0131 i\u00e7in zararl\u0131 g\u00f6rd\u00fc. Bu zat, T\u00fcrkleri sevdi\u011fi i\u00e7in T\u00fcrk saray\u0131nda kald\u0131. Bir daha \u00c7in’e d\u00f6nmedi.” (Z. G\u00f6kalp: T\u00fcrk T\u00f6resi, s.7). “\u0130slaml\u0131ktan \u00f6nce T\u00fcrkler, \u00c7inlileri biricik ay\u0131k ve bilgili olarak tan\u0131yorlard\u0131. Orkhon Kitabesi, \u00c7inlilerin T\u00fcrklere kendi Ay\u0131k ve Bilik’lerini verdi\u011fini s\u00f6yl\u00fcyor. Thomsen, ay\u0131k s\u00f6zc\u00fc\u011f\u00fcn\u00fc ‘Medeniyet’ olarak, Bilik s\u00f6zc\u00fc\u011f\u00fcn\u00fc ‘Bilgi’ olarak terc\u00fcme etmi\u015ftir.” (Orkhon kitabeleri, s.4) (Z. G\u00f6kalp: Keza)
\n“Kitab’\u00fcl \u0130lm’\u00fcn Naf\u0131” bu yan\u0131 daha a\u00e7\u0131k koyuyor:
\n“Uygarlar\u0131n eski edebiyat\u0131ndan pek az \u015fey kalm\u0131\u015ft\u0131r. Avrupa bilginlerince bilinen Uygur leh\u00e7esinde yaz\u0131lm\u0131\u015f bu az say\u0131daki elyaz\u0131lar\u0131n\u0131n hepsi, \u0130slaml\u0131\u011f\u0131n kabul\u00fcnden sonra yaz\u0131lm\u0131\u015ft\u0131r. Ve elimizde bulunan en eski elyaz\u0131s\u0131, 1. miladi y\u00fczy\u0131la dek \u00e7\u0131kabilir.” (Keza).
\nT\u00fcrkiye’nin T\u00fcrkleri i\u00e7inde en b\u00fcy\u00fck T\u00fcrkiyat\u00e7\u0131 olan Ziya G\u00f6kalp’e g\u00f6re, T\u00fcrk’\u00fcn Tarih\u00f6ncesinden Medeniyete el uzat\u0131\u015f\u0131, \u0130sa Do\u011fumu’ndan 2 y\u00fczy\u0131l \u00f6nceleri olmu\u015ftur. T\u00fcrklerce, Medeniyetin en g\u00f6ze \u00e7arpan ayg\u0131d\u0131 ve belgesi olan Yaz\u0131’n\u0131n kullan\u0131l\u0131\u015f\u0131 ise, ondan ancak 700 y\u0131l sonralar\u0131 g\u00f6r\u00fcl\u00fcr.<\/p>\n","protected":false},"excerpt":{"rendered":"

Sunu\u015f Doktor Hikmet K\u0131v\u0131lc\u0131ml\u0131, sadece T\u00fcrkiye Sosyalist Hareketi’nin eski liderlerinden biri de\u011fil. Ayn\u0131 zamanda, \u00f6zellikle tarih, sosyoloji, antropoloji ve dilbilim alanlar\u0131nda nitelikli eserler vermi\u015f, \u00f6zg\u00fcn tezler ortaya atm\u0131\u015f bir bilim insan\u0131. Bu eserler, ne yaz\u0131k ki unutulmu\u015f ve de\u011ferlendirilmemi\u015f. Bilim ve Gelecek‘te “K\u0131v\u0131lc\u0131ml\u0131 Hazinesi” ba\u015fl\u0131kl\u0131 bir k\u00f6\u015fe a\u00e7\u0131yoruz; Hikmet K\u0131v\u0131lc\u0131ml\u0131’y\u0131 dergimizin s\u00fcrekli yazar\u0131 yap\u0131yoruz. Bu […]<\/p>\n","protected":false},"author":481,"featured_media":8459,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[62,28,218,222,29],"tags":[196,380,238,430,388],"class_list":["post-8450","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-24-sayi","category-sosyal-bilimler","category-sosyoloji","category-tarih","category-toplum","tag-hikmet-kivilcimli","tag-sosyoloji","tag-tarih","tag-toplum","tag-turk-dili"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/8450","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/481"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=8450"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/8450\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/8459"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=8450"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=8450"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=8450"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}