{"id":50867,"date":"2024-02-17T21:11:11","date_gmt":"2024-02-17T18:11:11","guid":{"rendered":"https:\/\/imgazete.tr\/yalova-cinarcik\/?p=50867"},"modified":"2024-02-17T21:58:50","modified_gmt":"2024-02-17T18:58:50","slug":"turk-edebiyati-disiplininde-halk-anlatilarinda-ensest-sonuc","status":"publish","type":"post","link":"https:\/\/imgazete.tr\/yalova-cinarcik\/imgazete\/turk-edebiyati-disiplininde-halk-anlatilarinda-ensest-sonuc\/","title":{"rendered":"T\u00fcrk Edebiyat\u0131 Disiplininde Halk Anlat\u0131lar\u0131nda Ensest, Sonu\u00e7"},"content":{"rendered":"
T\u00fcrk Edebiyat\u0131 Disiplininde Halk Anlat\u0131lar\u0131nda Ensest <\/strong>
\nSonu\u00e7
\n<\/strong>Bu \u00e7al\u0131\u015fmada ensest temal\u0131 T\u00fcrk\u00e7e halk masallar\u0131, halk hik\u00e2yeleri, t\u00fcrk\u00fc ve m\u00e2nileri Jung\u201fun arketipsel simgecili\u011finden yararlanarak \u00e7\u00f6z\u00fcmlenmi\u015f ve ensest temas\u0131yla yans\u0131t\u0131lan durumlar ortaya \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. \u00c7al\u0131\u015fmada ilk olarak ensestin tan\u0131m\u0131 yap\u0131lm\u0131\u015f, ard\u0131ndan T\u00fcrkiye\u201fdeki akrabal\u0131k ili\u015fkilerine de\u011finilmi\u015ftir.
\nGiri\u015f b\u00f6l\u00fcm\u00fcnde belirtilen akrabal\u0131k terminolojisine ba\u011fl\u0131 kalarak halk anlat\u0131lar\u0131ndaki ensest t\u00fcrleri tespit edilmi\u015f ve bu t\u00fcrler tezin i\u00e7inde ayr\u0131 b\u00f6l\u00fcm ba\u015fl\u0131klar\u0131 alt\u0131nda incelenmi\u015ftir.<\/div>\n
Bu \u00e7al\u0131\u015fmada\u00a0ele al\u0131nan ensest t\u00fcrleri, halk anlat\u0131 t\u00fcrlerine g\u00f6re farkl\u0131 yorumlanmaktad\u0131r. \u0130ncelenen halk anlat\u0131lar\u0131nda ensestin sadece biyolojik ya da psikolojik etkenlerle a\u00e7\u0131klanmas\u0131n\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 ve bu ba\u011flamda yap\u0131lacak yorumlarda toplumsal yap\u0131 ile k\u00fclt\u00fcrel \u00e7evrenin \u00f6neminin g\u00f6z ard\u0131 edilmemesi gerekti\u011fi g\u00f6r\u00fclmektedir.<\/div>\n
Nitekim bu \u00e7al\u0131\u015fmada feminist psikanalitik kuram\u0131n \u0131\u015f\u0131\u011f\u0131nda g\u00f6zden ge\u00e7irilen T\u00fcrk\u00e7e halk edebiyat\u0131 metinlerinde de ortaya \u00e7\u0131kt\u0131\u011f\u0131 \u00fczere T\u00fcrkiye\u201fde ensest yasa\u011f\u0131n\u0131n kapsam\u0131n\u0131n belirlenmesi ve uygulanmas\u0131nda \u0130slam dininin etkisi oldu\u011fu g\u00f6zlemlenmektedir. Bunun yans\u0131malar\u0131n\u0131 s\u00fct karde\u015fin ensest olarak de\u011ferlendirilmesinde ve kimi durumlarda ensesti me\u015frula\u015ft\u0131rmak i\u00e7in yap\u0131lan a\u00e7\u0131klamalarda g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Ayr\u0131ca toplumsal yap\u0131 i\u00e7erisinde aile ve evlilik ili\u015fkilerini d\u00fczenleyen levirat ve sororat gibi geleneklerin i\u015flevselli\u011fi ve uygulan\u0131\u015f\u0131 da ensestin toplumda me\u015frula\u015ft\u0131r\u0131l\u0131p bi\u00e7imlendirildi\u011fi durum ve ko\u015fullar\u0131 g\u00f6stermektedir.<\/div>\n
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\u201cY\u0131ld\u0131r\u0131m Padi\u015fah\u201d, \u201c\u00dctelek\u201d, \u201cAcemo\u011flu\u201d, \u201cAlt\u0131n \u015eamdan\u201d, \u201cAhu Melek\u201d, \u201cT\u00fcyl\u00fcce\u201d, \u201cSand\u0131k\u201d ve \u201cK\u0131rm\u0131z\u0131 Terlik\u201d masallar\u0131nda g\u00f6ze \u00e7arpan baba-k\u0131z ensesti ise k\u0131z\u0131n bireyle\u015fme s\u00fcrecinin ba\u015flang\u0131c\u0131n\u0131 olu\u015fturmakta ve daha sonra k\u0131z\u0131n ev d\u0131\u015f\u0131ndan biriyle evlenmesinin \u00f6n\u00fcn\u00fc a\u00e7an ko\u015fullar\u0131 sa\u011flamaktad\u0131r. Baba-k\u0131z<\/div>\n
ensestinde ensesti isteyen taraf\u0131n baba, ma\u011fdur olan taraf\u0131n k\u0131z olmas\u0131 erkek egemen d\u00fczenin i\u015fleyi\u015fini g\u00f6stermesi bak\u0131m\u0131ndan \u00f6nemlidir. Her ne kadar Freudcu psikanalitik s\u00f6ylem k\u0131z\u0131n babas\u0131n\u0131 arzulad\u0131\u011f\u0131 sonucuna ula\u015fsa da masal metinleri \u00fczerinden bu s\u00f6ylemin ger\u00e7ekli\u011fini onaylamak m\u00fcmk\u00fcn de\u011fildir. Masallarda k\u0131z\u0131n arzu nesnesi olarak konumland\u0131r\u0131lmamas\u0131, ba ban\u0131n k\u0131z\u0131na duydu\u011fu ensest e\u011filiminin<\/div>\n
cinsellik \u00fczerine kurgulanmad\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. \u00d6zellikle masallarda k\u0131z\u0131n, evden ayr\u0131l\u0131p yeni bir aileyi kurumsalla\u015ft\u0131rmas\u0131 ensest yasa\u011f\u0131n\u0131n bir i\u015flevi olan d\u0131\u015f evlili\u011fin ger\u00e7ekle\u015fti\u011fine i\u015faret etmektedir.
\nBu noktada ensestin varl\u0131\u011f\u0131, k\u0131z\u0131n ev d\u0131\u015f\u0131na \u00e7\u0131k\u0131p kar\u015f\u0131 cinsin ayr\u0131m\u0131na varmas\u0131n\u0131 ve ev d\u0131\u015f\u0131nda biriyle evlenmesi gerekti\u011fi d\u00fc\u015f\u00fcncesinin i\u00e7selle\u015ftirilmesini ifade etmektedir.
\nMasallardaki baba-k\u0131z ensestinde k\u0131z, arzu nesnesi olarak g\u00f6r\u00fclmezken \u00e2\u015f\u0131k tarz\u0131 destanlardaki baba-k\u0131z ensestinde ise k\u0131z\u0131n, baban\u0131n g\u00f6z\u00fcnden arzu nesnesi olarak betimlenmesi ensesti isteyen taraf\u0131 a\u00e7\u0131kl\u0131kla ortaya koymaktad\u0131r. Bu ba\u011flamda \u201cAdanada Metres olarak kullanmak isteyen babas\u0131n\u0131 hi\u00e7 ac\u0131madan tabanca ile vuran Neclan\u0131n destan\u0131\u201d ve \u201cAdanal\u0131 Baba Katili NEJLA T\u00dcT\u00dcN\u00dcN DESTANI\u201dnda k\u0131z\u0131n, ayn\u0131 evde ya\u015famalar\u0131 dolay\u0131s\u0131yla ensest\u00f6z babay\u0131 \u00f6ld\u00fcrerek (cezaland\u0131rarak) ondan kurtulmak istedi\u011fi g\u00f6r\u00fclmektedir. \u00c2\u015f\u0131k tarz\u0131 destanlarda anlat\u0131lan olaylar, ya\u015fanan ensest dolay\u0131s\u0131yla de\u011fil, ensest\u00f6z baban\u0131n \u00f6ld\u00fcr\u00fclmesiyle gazetelere konu olmu\u015ftur; nitekim sadece bu metinler \u00fczerinden ensest\u00f6z babalar\u0131n ger\u00e7ek hayatta da cezaland\u0131r\u0131ld\u0131\u011f\u0131 sonucuna varmak elbette m\u00fcmk\u00fcn de\u011fildir. Ancak bu anlat\u0131larda k\u0131z\u0131n, ensest\u00f6z babay\u0131 \u00f6ld\u00fcrmesi erkek egemen d\u00fczende ensest su\u00e7u i\u015fleyen babay\u0131 cezaland\u0131racak ba\u015fka toplumsal bir i\u015fleyi\u015fin bulunmad\u0131\u011f\u0131n\u0131 g\u00f6stermesi bak\u0131m\u0131ndan dikkat \u00e7ekicidir.<\/div>\n
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Baba-k\u0131z ensesti, annenin yoklu\u011funda babayla k\u0131z aras\u0131nda ortaya \u00e7\u0131kan m\u00fccadeleyi s\u00f6z konusu ederken kay\u0131nbaba-gelin ensesti babayla o\u011ful aras\u0131nda iktidar m\u00fccadelesini a\u00e7\u0131\u011fa vurmaktad\u0131r. Kay\u0131nbaba-gelin ensestinin yer ald\u0131\u011f\u0131 ads\u0131z iki t\u00fcrk\u00fc ile \u201cAll\u0131 Gelinim\u201d t\u00fcrk\u00fcs\u00fcnde, \u201cMerzifonda \u00d6z Gelinine G\u00f6z Koyupta Asker Evl\u00e2d\u0131n\u0131 \u00f6ld\u00fcren Katil Baban\u0131n Destan\u0131\u201dnda askerli\u011fe giden o\u011flun yoklu\u011funda baban\u0131n gelinine g\u00f6z dikti\u011fi g\u00f6r\u00fclmektedir. \u201cGelinine g\u00f6z diken Baban\u0131n Destan\u0131\u201dnda ise kay\u0131nbaba, kocas\u0131 \u00e7al\u0131\u015fmaya giden gelinine g\u00f6z diker. T\u00fcrk\u00fclerde baba, o\u011flunun yoklu\u011funda kendisine emanet edilen geliniyle, asker o\u011flunun \u00f6ld\u00fc\u011f\u00fc haberiyle ya da ge linin namusunu koruyamad\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesiyle nik\u00e2hlan\u0131r. \u00c2\u015f\u0131k tarz\u0131<\/div>\n
destanlarda ise baba, gelinine g\u00f6z dikmekle kalmaz, \u201cMerzifonda \u00d6z Gelinine G\u00f6z Koyupta Asker Evl\u00e2d\u0131n\u0131 \u00f6ld\u00fcren Katil Baban\u0131n Destan\u0131\u201dnda oldu\u011fu gibi askerden d\u00f6nen o\u011flunu \u00f6ld\u00fcrmekte ve b\u00f6ylece kendi iktidar\u0131n\u0131n s\u00fcrd\u00fcr\u00fclmesini sa\u011flamaktad\u0131r. Bu anlat\u0131larda iki erkek aras\u0131ndaki iktidar m\u00fccadelesi kad\u0131n ve kad\u0131n\u0131n namusu \u00fczerinden ya\u015fanmaktad\u0131r.
\n\u201c\u015eah \u0130smail\u201d hik\u00e2yesi, \u201cElif ile Yaral\u0131 Mahmut Hik\u00e2yesi\u201d ve \u201cG\u00fczel Ahmet Hik\u00e2yesi\u201dnde, \u201cKu\u015flar Padi\u015fah\u0131n\u0131n K\u0131z\u0131\u201d, \u201cKurba\u011fa ile Padi\u015fah O\u011flu\u201d, \u201cMay\u0131l ile Ab-\u0131 G\u00fcne\u015f\u201d ve \u201cH\u0131zmal\u0131 G\u00fczel\u201d masallar\u0131nda nesne olarak konumland\u0131r\u0131lan kad\u0131n\u0131n, g\u00fczelli\u011fi \u00f6l\u00e7\u00fcs\u00fcnde erke\u011fin g\u00fcc\u00fcn\u00fc sergiledi\u011fi d\u00fc\u015f\u00fcn\u00fclmektedir. Baba ile o\u011ful aras\u0131ndaki iktidar m\u00fccadelesi ise erkin el de\u011fi\u015ftirmesi \u00fczerine kuruludur. Kay\u0131nbaba-gelin ensestinin yer ald\u0131\u011f\u0131 halk anlat\u0131lar\u0131nda baba, o\u011flunun iktidar\u0131n\u0131 ele ge\u00e7irmesini istemedi\u011finden harekete ge\u00e7mektedir. O\u011ful \u00fczerinde sahip oldu\u011fu otoriteyi kaybetme korkusu ya\u015fayan baba, o\u011flunun e\u015fi \u00fczerinden dolayl\u0131 olarak bu otoriteyi kurmaya ya da korumaya \u00e7abalamaktad\u0131r. Ayn\u0131 \u015fekilde anne-o\u011ful ensestinde de, o\u011flunun iktidar\u0131na g\u00f6z koydu\u011funu d\u00fc\u015f\u00fcnen baba, o\u011flundan \u00f6nce harekete ge\u00e7ip onun sonunu haz\u0131rlar.<\/div>\n<\/div>\n<\/div>\n
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Dede Korkut O\u011fuznameleri\u201fnde de g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi o\u011flun annesine el uzatt\u0131\u011f\u0131 ifadesinin ard\u0131nda, asl\u0131nda o\u011flun gelecekte baban\u0131n iktidar\u0131n\u0131 o\u011flun ele ge\u00e7irece\u011fi d\u00fc\u015f\u00fcncesi yatmaktad\u0131r.<\/div>\n
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Kay\u0131nbirader-yenge ensesti biri tercihli di\u011feri zorunlu olmak \u00fczere iki bi\u00e7imde ger\u00e7ekle\u015fmektedir. \u201cL\u00e2dikte kar\u0131s\u0131na g\u00f6z dikip karde\u015finin karn\u0131n\u0131 b\u0131\u00e7akla Boy boya yaran katilin destan\u0131\u201d ve \u201cSivasta Yenge i\u00e7in Karde\u015fini \u0130ple Bo\u011fan Karde\u015f Katili\u201fnin DESTANI\u201dnda kay\u0131nbirader ve yenge isteyerek birlikte olurken<\/div>\n
\u201cKocas\u0131n\u0131n \u00f6l\u00fcm\u00fc \u00fczerine \u00e7ocuk ya\u015ftaki kayn\u0131na varmas\u0131 i\u00e7in zorlanan gelinin yakt\u0131\u011f\u0131 t\u00fcrk\u00fc\u201dde ve \u201cBeni Ta\u015flara Vurun\u201d t\u00fcrk\u00fcs\u00fcnde ise levirat gelene\u011fince zorla evlendirilmek istenen yengenin ve kay\u0131nbiraderin bu evlili\u011fi istemedi\u011fi sergilenmektedir. Levirat gelene\u011fince evlenmek istemeyen kay\u0131nbirader ya da yenge,<\/div>\n
kar\u015f\u0131 tarafa birinci dereceden akrabal\u0131k terimleriyle hitap etti\u011fini ifade etmekte ve bunu s\u00f6z konusu evlili\u011fi olumsuzlamak i\u00e7in kullanmaktad\u0131r. Bu durum ensestin, ki\u015finin kar\u015f\u0131s\u0131ndakine hangi akrabal\u0131k terimiyle hitap etti\u011fi ya da kar\u015f\u0131s\u0131ndakiyle nas\u0131l bir yak\u0131nl\u0131k kurdu\u011fu ile ilgili oldu\u011funu g\u00f6stermektedir. Bunun bir \u00f6rne\u011fi erkek karde\u015f-k\u0131z karde\u015f ensesti b\u00f6l\u00fcm\u00fcnde incelenen Arzu ile Kamber halk hik\u00e2yesinde de<\/div>\n
g\u00f6r\u00fclmektedir. Kan ba\u011f\u0131yla karde\u015f olmad\u0131klar\u0131 h\u00e2lde ayn\u0131 evde b\u00fcy\u00fcmeleri nedeniyle kahramanlar\u0131n karde\u015f say\u0131lmas\u0131, bu gen\u00e7lerin birbirlerine kavu\u015fmalar\u0131n\u0131 engellemektedir.<\/div>\n
M\u00e2nilerde ve \u201cArmudumu Di\u015fledim\u201d t\u00fcrk\u00fcs\u00fcnde g\u00f6r\u00fclen eni\u015fte-bald\u0131z ensestinde de, tercihli kay\u0131nbirader-yenge ensestinde oldu\u011fu gibi, kad\u0131n\u0131n ensest e\u011filimi g\u00f6stermesi, ensesti isteyen taraf\u0131n erkek oldu\u011funu \u00f6ne s\u00fcren feministlerin d\u00fc\u015f\u00fcncelerinin sorgulanmas\u0131n\u0131 sa\u011flamaktad\u0131r. Erkek egemen d\u00fczende ikincil konuma yerle\u015ftirilerek nesnele\u015ftirilen kad\u0131n s\u00f6z konusu iki ensest t\u00fcr\u00fcnde de \u00f6zne<\/div>\n<\/div>\n<\/div>\n
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konumundad\u0131r. Nitekim \u00e2\u015f\u0131k tarz\u0131 destanlardaki kay\u0131nbirader-yenge ensestinde kad\u0131n\u0131n d\u00fc\u015f\u00fcncelerine ve duygular\u0131na daha az yer verilse de m\u00e2nilerde bald\u0131z\u0131n ensest e\u011filimi a\u00e7\u0131k\u00e7a d\u0131\u015fa vurularak sergilenmektedir.
\nBu \u00e7al\u0131\u015fma, kar\u015f\u0131la\u015ft\u0131rma yoluyla incelenen halk masallar\u0131nda, halk hik\u00e2yelerinde, \u00e2\u015f\u0131k tarz\u0131 destanlar, t\u00fcrk\u00fcler, a\u011f\u0131tlar ile m\u00e2nilerde ortaya \u00e7\u0131kan ve halk edebiyat\u0131 alan\u0131nda daha \u00f6nce incelenmemi\u015f olan
\nensest temas\u0131n\u0131 ele al\u0131p a\u00e7\u0131mlayarak T\u00fcrkiye\u201fdeki ensest olgusunun ve buna ba\u011fl\u0131 olarak ensestin
\nalg\u0131lan\u0131\u015f bi\u00e7imlerinin halk anlat\u0131lar\u0131nda kar\u015f\u0131m\u0131za \u00e7\u0131kan ensest t\u00fcrleri \u00fczerinden de\u011ferlendirilerek sorgulanabilece\u011fini g\u00f6stermi\u015ftir.<\/div>\n
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SE\u00c7\u0130LM\u0130\u015e B\u0130BL\u0130YOGRAFYA<\/strong><\/div>\n
Abal\u0131, Nefise. \u201cT\u00fcrk Halk Hik\u00e2yelerinde \u201e\u0130lk G\u00f6r\u00fc\u015fte A\u015fk\u201f Motifi, Ensest Yasa\u011f\u0131 ve Egzogami\u201d.<\/div>\n
Mill\u00ee Folklor, 83 (G\u00fcz 2009). 97-102.<\/div>\n
Akan, Hamit. \u201cSivasda Yenge i\u00e7in Karde\u015fini \u0130ple Bo\u011fan Karde\u015f Katili\u201fnin Destan\u0131\u201d. Samsun: 1959.<\/div>\n
\u201cAll\u0131 Gelinim\u201d. 02 A\u011fustos 2011. <http:\/\/www.ibrahimethemyagci.com\/icerik.php?cid=25>
\nAlptekin, Ali Berat.<\/div>\n
Halk Hik\u00e2yelerinin Motif Yap\u0131s\u0131. Ankara: Ak\u00e7a\u011f Yay\u0131nlar\u0131, 1997.<\/div>\n
\u2014\u2014. \u201cElif ile Yaral\u0131 Mahmut Hik\u00e2yesi\u201d.T\u00fcrk Folkloru Ara\u015ft\u0131rmalar\u0131. Ankara: 1982. 21-46.<\/div>\n
Arens, W. The Original Sin-Incest and Its Meaning. New York: Oxford University Press, 1986.<\/div>\n
\u201cArmudumu Di\u015fledim\u201d. 02 A\u011fustos 2011. <http:\/\/www.trtnotaarsivi.com\/arsiv\/thm\/2001-3000\/02019.gif><\/div>\n
Arzu ile Kamber. \u0130stanbul: \u0130stanbul Maarif Kitaphanesi, 1946.<\/div>\n
\u00c2\u015f\u0131k \u0130brahim. \u201cMerzifon\u201fda \u00d6z Gelinine G\u00f6z Koyupta Asker Evl\u00e2d\u0131n\u0131 \u00d6ld\u00fcren Katil Baban\u0131n Destan\u0131\u201d. Y\u0131ld\u0131zeli Nall\u0131 K\u00f6y\u00fc: 1969.<\/div>\n
Ata\u015falan, Zeynel Abidin. \u201cTevrat, \u0130nciller ve Kuran-\u0131 Kerim\u201fe G\u00f6re Aile\u201d.<\/div>\n
Bas\u0131lmam\u0131\u015f Y\u00fcksek Lisans Tezi. Kahramanmara\u015f: Kahramanmara\u015f S\u00fct\u00e7\u00fc \u0130mam \u00dcniversitesi, Sosyal Bilimler Enstit\u00fcs\u00fc, Felsefe ve Din Bilimleri Anabilim Dal\u0131, 2008.<\/div>\n
Ayd\u0131n, Hilal. \u201cAtaerkil Konumdaki Kad\u0131n Konumu A\u00e7\u0131s\u0131ndan A\u011f\u0131t Gelene\u011fine Bir Bak\u0131\u015f\u201d. Mill\u00ee Folklor, 18 (2006). 108-113.<\/div>\n
Balaman, Ali R\u0131za. Evlilik Akrabal\u0131k T\u00fcrleri (Sosyal Antropolojik Yakla\u015f\u0131ml\u0131). Ankara: K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, 2002.<\/div>\n<\/div>\n<\/div>\n
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T\u00fcrk Edebiyat\u0131 Disiplininde Halk Anlat\u0131lar\u0131nda Ensest Sonu\u00e7 Bu \u00e7al\u0131\u015fmada ensest temal\u0131 T\u00fcrk\u00e7e halk masallar\u0131, halk hik\u00e2yeleri, t\u00fcrk\u00fc ve m\u00e2nileri Jung\u201fun arketipsel simgecili\u011finden yararlanarak \u00e7\u00f6z\u00fcmlenmi\u015f ve ensest temas\u0131yla yans\u0131t\u0131lan durumlar ortaya \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. \u00c7al\u0131\u015fmada ilk olarak ensestin tan\u0131m\u0131 yap\u0131lm\u0131\u015f, ard\u0131ndan T\u00fcrkiye\u201fdeki akrabal\u0131k ili\u015fkilerine de\u011finilmi\u015ftir. Giri\u015f b\u00f6l\u00fcm\u00fcnde belirtilen akrabal\u0131k terminolojisine ba\u011fl\u0131 kalarak halk anlat\u0131lar\u0131ndaki ensest t\u00fcrleri tespit edilmi\u015f […]<\/p>\n","protected":false},"author":2,"featured_media":50869,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[2942,2941,2940,2939,2938],"class_list":["post-50867","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-imgazete","tag-ensestin-algilanis-bicimleri","tag-halk-edebiyati-alaninda","tag-karsilastirma-yolu","tag-sonuc","tag-turk-edebiyati-disiplininde-halk-anlatilarinda-ensest"],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/posts\/50867","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/comments?post=50867"}],"version-history":[{"count":0,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/posts\/50867\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/media\/50869"}],"wp:attachment":[{"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/media?parent=50867"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/categories?post=50867"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/tags?post=50867"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}