{"id":118,"date":"2014-09-27T08:09:00","date_gmt":"2014-09-27T08:09:00","guid":{"rendered":"https:\/\/selahattingezer.com.tr\/?p=118"},"modified":"2025-06-08T15:21:09","modified_gmt":"2025-06-08T15:21:09","slug":"turgut-sunalp-ferdi-tayfur-ve-bedenin-isgali","status":"publish","type":"post","link":"https:\/\/selaheddinbiyani.com.tr\/index.php\/2014\/09\/27\/turgut-sunalp-ferdi-tayfur-ve-bedenin-isgali\/","title":{"rendered":"TURGUT SUNALP, FERD\u0130 TAYFUR VE BEDEN\u0130N \u0130\u015eGAL\u0130"},"content":{"rendered":"\n

\u2018Tecav\u00fcze u\u011fram\u0131\u015f kad\u0131n, erkekli\u011fin\/milletin ma\u011flubiyetinin simgesidir. Bundan b\u00f6yle \u00f6nemli olan kad\u0131nlar\u0131n \u00e7ekti\u011fi ac\u0131 de\u011fil, erke\u011fin\/milletin k\u0131r\u0131lan onurudur.\u2019[1]<\/strong><\/a><\/em><\/p>\n\n\n\n

Devletli erkek bilin\u00e7alt\u0131n\u0131n la\u011f\u0131ml\u0131 dehlizlerinden \u00e7\u0131kma bir cinsiyet\u00e7ilikten t\u00fcremi\u015f ve nev-i \u015fahs\u0131na m\u00fcnhas\u0131r iki zat-\u0131 muhteremin a\u015fa\u011f\u0131daki fa\u015fist infilaklar\u0131na dair hi\u00e7bir yorum yap\u0131lmayacakt\u0131r:<\/p>\n\n\n\n

\u2018\u00d6z\u00fcr dileyerek s\u00f6yl\u00fcyorum, ta\u015f gibi delikanl\u0131 o\u011flanlar var elimizde, yirmi ya\u015f\u0131nda. Yani kalk\u0131p bir k\u0131za bu yoldan i\u015fkence yapacaksa, copa m\u00fcracaat etme ihtiyac\u0131n\u0131 his eder mi? De\u011fil mi? Yani baz\u0131 \u015feyler var, b\u00f6yle mant\u0131kla \u00e7\u00fcr\u00fct\u00fcl\u00fcyor.\u2019<\/em> [Turgut Sunalp 12 Mart S\u0131k\u0131y\u00f6netim Komutan\u0131 \/ Nisan-1973]<\/p>\n\n\n\n

\u2018G\u00fclay G\u00f6kt\u00fcrk Hanfendi belki fark\u0131ndas\u0131n\u0131z ama o laf att\u0131\u011f\u0131n\u0131z ordu, sizin bacak aran\u0131z\u0131 da koruyor!\u2019<\/em> [Fatih Altayl\u0131 Haber T\u00fcrk Aral\u0131k 2008]<\/p>\n\n\n\n

\u00d6zellikle sosyal medyan\u0131n yayg\u0131nl\u0131k kazanmas\u0131yla birlikte s\u0131k\u0131\u015ft\u0131\u011f\u0131 yerden patlayarak kendini iyice g\u00f6r\u00fcn\u00fcr k\u0131lan toplumsal bilin\u00e7alt\u0131n\u0131n her taraf\u0131ndan s\u0131zan cinsiyet\u00e7ilik ve fa\u015fizm her \u00e7\u0131k\u0131\u015f\u0131yla ba\u015fka bir kepazeli\u011fi y\u00fcz\u00fcm\u00fcze \u00e7arpmaya devam etmektedir. \u00d6l\u00fc bir kad\u0131n bedenini te\u015fhir ederek o beden \u00fczerinden tecav\u00fcz fantezilerini dola\u015f\u0131ma sokmak sadece toplumsal ahlak\u0131n \u00e7\u00fcr\u00fcmesiyle izah edilemez. Bu al\u00e7alma hali, tarihseldir, sosyolojiktir ve ideolojiktir!<\/p>\n\n\n\n

S\u0131n\u0131r\u0131 ge\u00e7erken yakalad\u0131klar\u0131 m\u00fclteci bir kad\u0131n\u0131n \u00f6nce paras\u0131n\u0131 alan ve sonra tecav\u00fcz eden yirmili ya\u015flardaki askerlerin ge\u00e7tikleri ahlaksal ve politik tedrisat\u0131n arka plan\u0131 korkun\u00e7 bir sava\u015f, talan ve erkeklik gelene\u011finin temsilidir. Bu gelenek, \u00f6rg\u00fctl\u00fc \u015fiddeti bir toplumsal varolu\u015f bi\u00e7imine d\u00f6n\u00fc\u015ft\u00fcren, uygarl\u0131\u011f\u0131 ise evcille\u015ftirmenin ve tecav\u00fcz\u00fcn oyun alan\u0131na e\u015fitleyen, h\u00fckmetmeyi ve talan etmeyi toplumsal b\u00fct\u00fcnl\u00fc\u011f\u00fcn ideolojik bir tutkal\u0131 olarak kullanan sava\u015f\u00e7\u0131 ve ziyadesiyle erkek atalar\u0131n gelene\u011fidir! Zerzan, \u2018kad\u0131nlar\u0131n ikincil konuma itilmelerinin sava\u015f ideolojisi sayesinde oldu\u011funu ve sava\u015f ideolojisinin bizzat erkek ideolojisi oldu\u011funu\u2019<\/em> s\u00f6yler. [2]<\/a><\/p>\n\n\n\n

Erkekli\u011fin tarihi boyunca erke\u011fin topluma kabul edilme \u00f6l\u00e7\u00fcleri sava\u015fkanl\u0131k ve g\u00fc\u00e7le ili\u015fkilendirilerek kad\u0131n bedeni bu g\u00fcc\u00fcn bir uygulama alan\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Duygudan \u00e7ok performansa indirgenmi\u015f bir sava\u015f ve beden pornografisi e\u015fli\u011finde zaten par\u00e7alanm\u0131\u015f olan mahrem alanlar\u0131m\u0131z\u0131 kolektif bir tecav\u00fcz alan\u0131na d\u00f6n\u00fc\u015ft\u00fcrmek i\u00e7in kapitalist uygarl\u0131k saat ba\u015f\u0131 yeni operasyonlarla hayatlar\u0131m\u0131za sald\u0131rmaya devam etmektedir. Rojaval\u0131 kad\u0131na tecav\u00fcz eden askerlerin bulunduklar\u0131 s\u0131n\u0131r kap\u0131lar\u0131n\u0131n ve kul\u00fcbelerinin hemen \u00fcst\u00fcnde b\u00fcy\u00fck\u00e7e bayraklar dalgalan\u0131r. Zerzan, \u2018sava\u015f hem devletin sebebi hem de sonucudur\u2019 <\/em>der ve ekler: \u2018sava\u015f\u0131 yaratan sembolik k\u00fclt\u00fcrd\u00fcr; bu k\u00fclt\u00fcr\u00fcn en g\u00fc\u00e7l\u00fc g\u00f6stergelerinden biri olan ulusal bayraklar, hemcinslerimizi insandan saymamam\u0131z\u0131 sal\u0131k veren sistematik t\u00fcr i\u00e7i katliam \u00e7a\u011fr\u0131c\u0131lar\u0131d\u0131r.\u2019<\/em> Hem Rojava\u2019da kaybedilen bir sava\u015f, muktedirin \u015fanl\u0131 zaferler hanesinde erkekli\u011finden ve y\u00fcce T\u00fcrkl\u00fc\u011f\u00fcnden utanmas\u0131n\u0131 sa\u011flayan kapkara bir eksiye d\u00f6n\u00fc\u015febilir her an. Spivak\u2019\u0131n dedi\u011fi gibi, \u2018Sava\u015flardaki tecav\u00fcz, toprak kazanman\u0131n yerine ge\u00e7en bir t\u00fcr kutlama t\u00f6renidir.\u2019<\/em>    <\/p>\n\n\n\n

Sava\u015f\u0131n B\u00fcy\u00fck Ganimeti: Kad\u0131n Bedeni!      <\/strong><\/h3>\n\n\n\n

Sava\u015f, uygarl\u0131\u011f\u0131n g\u0131das\u0131d\u0131r. Bu g\u0131dan\u0131n \u00fcretildi\u011fi en g\u00fc\u00e7l\u00fc alanlardan biri olan fallik ideoloji, kendini en \u00e7ok sava\u015f ortamlar\u0131nda yeniden \u00fcretir. Vatanla \u00f6zde\u015fle\u015fen toprak ana imgesi i\u015fgal ve talana u\u011frayan kad\u0131n bedenidir. Muzaffer taraf\u0131 erkek, ma\u011flup taraf\u0131 kad\u0131n temsil eder. Spivak\u2019a g\u00f6re \u2018Milliyet\u00e7i s\u00f6ylemde ana, e\u015f, sevgili, bakire imgeleriyle bezenmi\u015f, -somut \u00f6zelliklerini kaybedip soyut bir ideale indirgenen \u2013 kad\u0131n\u0131n namusu ayn\u0131 zamanda milletin namusunu, kad\u0131n\u0131n utanc\u0131 milletin utanc\u0131n\u0131 temsil eder. Cinsel \u015fiddet, aile olarak kurgulanan muhayyel cemaati yani milleti sevgilisinden, anas\u0131ndan yoksun b\u0131rakmakt\u0131r. Bu y\u00fczden sava\u015fta arzu ve korkular kad\u0131n bedenine y\u00f6nelir.\u2019<\/em> [3]<\/a>Aktaran: Arus Yumul <\/p>\n\n\n\n

Fetih sava\u015flar\u0131nda talan ve ganimet repertuar\u0131n\u0131n i\u00e7inde en \u00e7ok yer alan \u015feylerden biri de kad\u0131n bedenidir. \u00c7\u00fcnk\u00fc kad\u0131n bedeni, erkek sava\u015f\u00e7\u0131n\u0131n bilin\u00e7alt\u0131nda hem bir sava\u015f alan\u0131, hem vatan, hem d\u00fc\u015fman\u0131n onuru, hem de bir zafer \u00f6d\u00fcl\u00fcd\u00fcr. O y\u00fczden bu \u00fclkede erkek ordu, erkek millet ve erkek devlet ideolojisinin ard\u0131nda b\u0131rakt\u0131\u011f\u0131 korkun\u00e7 enkaz\u0131n i\u00e7inde bizzat devlet ad\u0131na tecav\u00fcz edilmi\u015f on binlerce kad\u0131n\u0131n hik\u00e2yesi gizlidir. K\u00fcrt \u015fiirinden politik m\u00fczi\u011finin k\u0131lcallar\u0131na tevar\u00fcs etmi\u015f olan \u2018Welat \/ Dayik\u2019 analojisi ayn\u0131 \u015fekilde derinlikli bir yap\u0131 s\u00f6k\u00fcme u\u011frat\u0131lmay\u0131 beklemektedir. \u2018A\u011fr\u0131 Direni\u015finin \u00fcnl\u00fc komutan\u0131 Biroy\u00ea Hesk\u00ea T\u00eal\u00ee, yenilgiye yak\u0131n bir d\u00f6nemde kendi e\u015fi ve k\u0131z\u0131 d\u00fc\u015fman\u0131n eline ge\u00e7mesin diye kendi elleriyle \u00f6ld\u00fcrm\u00fc\u015ft\u00fcr\u2019 hik\u00e2yesi K\u00fcrdistan\u2019da hala \u00e7ok yayg\u0131nd\u0131r. Ebu Garip Hapishanesindeki Irakl\u0131 kad\u0131nlar hapishaneyi basan Irakl\u0131 sava\u015f\u00e7\u0131lara \u2018Bizi, bu hapishaneyi ve karn\u0131m\u0131zdaki Amerikan pi\u00e7lerini birlikte yak\u0131n\u2019 diye yalvarmalar\u0131 bu topraklar\u0131n ba\u015fka bir \u00f6yk\u00fcs\u00fcd\u00fcr…<\/p>\n\n\n\n

Ya Benimsin Ya Topra\u011f\u0131n\u2026<\/strong><\/h3>\n\n\n\n

\u2018Ya benimsin ya topra\u011f\u0131n\u2019 \u015fark\u0131s\u0131 s\u0131radan bir Ferdi Tayfur \u015fark\u0131s\u0131ndan \u00e7ok daha fazlas\u0131d\u0131r. Kendine yenilmi\u015f, zay\u0131f hatta zavall\u0131 bir erkek egosundan \u00e7\u0131kma bu hayk\u0131r\u0131\u015f erkek iktidar\u0131n\u0131n kad\u0131n\u0131 nas\u0131l bir kurgusall\u0131\u011f\u0131n i\u00e7ine hapsetti\u011finin de turnusol k\u00e2\u011f\u0131d\u0131d\u0131r. Bu topraklarda a\u015fk denilen ama a\u015fk\u0131n d\u0131\u015f\u0131nda b\u00fct\u00fcn bozulmu\u015f duygular\u0131 b\u00fcnyesinde bar\u0131nd\u0131ran o \u2018muhte\u015fem cinnet patlamalar\u0131\u2019 y\u00fcz\u00fcnden kad\u0131na tecav\u00fcz eden ya da \u00f6ld\u00fcren erkeklerin bu kadar \u00e7ok olu\u015fu, erke\u011fin kad\u0131n bedenini kendi iktidar\u0131n\u0131 s\u00fcrekli teyit ettirdi\u011fi bir etkinlik alan\u0131na d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015f olmas\u0131ndand\u0131r. \u2018Ya Benimsin ya Topra\u011f\u0131n\u2019 felsefesi milyonlarca cinnet an\u0131n\u0131 basit bir magazinel g\u00f6stergeye d\u00f6n\u00fc\u015ft\u00fcr\u00fcrken Ferdi Tayfur\u2019un \u2018ya benimsin ya topra\u011f\u0131n\u2019 \u015fark\u0131s\u0131n\u0131n oldu\u011fu kaseti milyonlarca satm\u0131\u015ft\u0131r. Mahsun K\u0131rm\u0131z\u0131g\u00fcl\u2019\u00fcn \u2018Olmaya ki bana yanl\u0131\u015f yapasan\u2019 \u015fark\u0131s\u0131 erke\u011fin kad\u0131na kar\u015f\u0131 s\u00fcrekli tetikte olan g\u00f6zetleyici, hizaya getirici ve son kertede g\u00f6zda\u011f\u0131 verdi\u011fi hatta gerekirse kad\u0131n\u0131 \u00f6ld\u00fcrme veya rezil r\u00fcsva etme tehdididir! Kadir \u0130nan\u0131r\u2019\u0131n sert ve g\u00fc\u00e7l\u00fc eliyle Serpil \u00c7akmakl\u0131\u2019ya att\u0131\u011f\u0131 tokat\u0131n ac\u0131s\u0131 bu \u00fclkedeki kad\u0131nlar\u0131n y\u00fcz\u00fcnden hala \u00e7\u0131kmam\u0131\u015fken Kadirizm diye garip bir erkek ak\u0131m\u0131 o d\u00f6nem toplumsal zeminde sert, ma\u00e7o ve g\u00fc\u00e7l\u00fc bir erkekle \u00f6zde\u015fle\u015ferek erkekli\u011fin ideolojik bagaj\u0131na bol miktarda malzeme ta\u015f\u0131m\u0131\u015ft\u0131r. <\/p>\n\n\n\n

Erke\u011fin G\u00fc\u00e7s\u00fczl\u00fck G\u00f6sterisi<\/strong><\/h3>\n\n\n\n

Her g\u00fc\u00e7 g\u00f6sterisi ayn\u0131 zamanda g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcn d\u0131\u015favurumudur. 1970\u2019lerin \u2018zenginlik hayalleri kurarken k\u00f6t\u00fc yola d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015f, fabrika patronunun o\u011flu taraf\u0131ndan kand\u0131r\u0131lm\u0131\u015f, \u00fcnl\u00fc olmak i\u00e7in \u0130stanbul yollar\u0131na d\u00fc\u015fm\u00fc\u015f ve \u015fehirlerin b\u00fcy\u00fcl\u00fc \u0131\u015f\u0131klar\u0131na kap\u0131lm\u0131\u015f ve en nihayetinde kerhaneye d\u00fc\u015fm\u00fc\u015f\u2019 onlarca farkl\u0131 varyantlar\u0131yla kad\u0131n\u0131n sadece \u2018edilgen \u00f6zneye\u2019 indirgendi\u011fi filmleri bir ku\u015fa\u011f\u0131 zehirlemi\u015ftir. Saf Anadolu kad\u0131n\u0131n\u0131n masum bedenine sahip olmas\u0131 gereken Nuri Al\u00e7o ve Co\u015fkun gibi hainler de\u011fil namusuna d\u00fc\u015fk\u00fcn masum bir Anadolu erke\u011fidir ilkesi tam bir ahlaki buyurganl\u0131kla kamusal alan\u0131n bilin\u00e7alt\u0131na kaz\u0131nm\u0131\u015ft\u0131r. T\u0131pk\u0131 bu vatan\u0131 en \u00e7ok hak edenler bu vatan\u0131 en \u00e7ok sevenlerdir kural\u0131n\u0131n \u2018bilinci vejeteryan ama bilin\u00e7alt\u0131 s\u00fcrekli k\u0131zarm\u0131\u015f biftek arzulayan\u2019 milliyet\u00e7i toplumsal ahlak\u0131n ikiy\u00fczl\u00fcl\u00fc\u011f\u00fc gibi!  \u2018Bedenime sahip olabilirsin ama ruhuma asla\u2019 repli\u011fini hepimiz 1970\u2019lerin bol tecav\u00fczl\u00fc Ye\u015fil\u00e7am filmlerinden biliriz. Bu replik ayn\u0131 zamanda tarihin derinliklerinde yatan ve kendini s\u00fcrekli g\u00fcncelleyen bir duruma g\u00f6nderme yapar: \u2018Ruh ve bedeni t\u0131pk\u0131 insan ve do\u011fa gibi birbirinden ay\u0131r\u0131p apayr\u0131 \u015feylermi\u015f gibi sunan uygarla\u015fma tarihinin iddia etti\u011finin aksine, beden ve ruh bile\u015fiktir; i\u00e7kin ve a\u015fk\u0131n olan\u0131n birbirine ge\u00e7ti\u011fi tamamlay\u0131c\u0131 bir durumdur. <\/p>\n\n\n\n

Sald\u0131r\u0131ya u\u011frayan bir bedenin ac\u0131s\u0131n\u0131 ruh, ruhun ac\u0131s\u0131n\u0131 beden \u00f6der. Kad\u0131n\u0131n \u2018Ruhuma Asla\u2019 itiraz\u0131 beyhude bir kar\u015f\u0131 \u00e7\u0131k\u0131\u015ft\u0131r. Tecav\u00fcz bir insan icad\u0131d\u0131r. Muhte\u015fem uygarla\u015fma ser\u00fcvenimizle davam eden ve erke\u011fin erkini s\u00fcrekli ilan etti\u011fi tarihsel ve g\u00fcncel bir etkinlik ve al\u00e7alma alan\u0131d\u0131r. Tecav\u00fcz\u00fcn faili bedene y\u00f6nelirken asl\u0131nda insan\u0131n en k\u0131r\u0131lgan taraf\u0131na y\u00f6nelir. Erke\u011fin tecav\u00fcz\u00fcnde hedef \u00e7o\u011funlukla kad\u0131n\u0131n bedeni de\u011fil kad\u0131n\u0131n \u00e7ocuklu\u011fudur. O y\u00fczden karakollarda, evlerde, yurtlarda, s\u0131n\u0131r boylar\u0131nda tecav\u00fcze u\u011fram\u0131\u015f kad\u0131nlar boydan boya erkeklerin y\u00f6nettikleri bir sava\u015f d\u00fczene\u011finde a\u011f\u0131r bir yenilmi\u015flik duygusuyla sessizce ya\u015farlar. \u00c7\u00fcnk\u00fc \u00e7ocukluklar\u0131 gasp edilmi\u015f ve talana u\u011fram\u0131\u015ft\u0131r\u2026<\/p>\n\n\n\n

Binlerce y\u0131l \u00f6nce ya\u015fam bir uyum ve denge \u00fczerinden ilerlerken cinsiyeti kategorile\u015ftiren ve her ideolojinin omurgas\u0131na cinsiyet\u00e7i ay\u0131r\u0131mlar\u0131 d\u00f6\u015feyen erk ve erkek merkezli iktidar ili\u015fkilerinin buyurdu\u011fu gibi ya\u015fam ve varolu\u015f denilen \u015fey, sadece yenen-yenilen, alttakiler ve \u00fcsttekiler ikili\u011fine s\u0131k\u0131\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Kendi duygu d\u00fcnyas\u0131yla verdi\u011fi sava\u015fta yenildi\u011fini bilen ve iradesine art\u0131k s\u00f6z ge\u00e7iremeyen, kendine kar\u015f\u0131 h\u00fckm\u00fcn\u00fc yitirmi\u015f olan erke\u011fin, kaybetti\u011fi iktidar\u0131n\u0131 kad\u0131n bedeni \u00fczerinden yeniden kurmaya \u00e7al\u0131\u015fmas\u0131, ruhsal, bedensel ya da \u00f6rt\u00fck bir tecav\u00fcz\u00fcn kulu\u00e7kas\u0131 haline gelir. Tecav\u00fczde kad\u0131n\u0131n duygu ve anlam d\u00fcnyas\u0131n\u0131n, bedeninden \u00e7ok daha b\u00fcy\u00fck bir tahribata u\u011frad\u0131\u011f\u0131n\u0131 iyi bilen erkek, bunu i\u015fgalci bir g\u00fc\u00e7 g\u00f6sterisine d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Kad\u0131n\u0131n ruhsall\u0131\u011f\u0131 \u00f6rselenirken erke\u011fin insanl\u0131\u011f\u0131 gittik\u00e7e daha \u00e7ok kaybolur. Tecav\u00fcz eden erkek bedeninin bir ba\u015fka bedene a\u015fkla ve sevgiyle dokundu\u011funa bir daha rastlanmaz! G\u00f6zalt\u0131nda tecav\u00fcz, hi\u00e7bir \u015fekilde teslim olmayan tutsak\/d\u00fc\u015fman\u0131n erkekte yaratt\u0131\u011f\u0131 cinnet ve yenilmi\u015flik hissinin h\u0131n\u00e7 ve \u00f6fkeyle bedene y\u00f6nelmi\u015f halidir.<\/p>\n\n\n\n

Zaferle \u00e7\u0131kt\u0131klar\u0131 her sava\u015ftan cariyelerle d\u00f6nen sultanlar\u0131n ve krallar\u0131n, \u00fclkeyi anar\u015fistlerden kurtarm\u0131\u015f ve y\u00f6netmi\u015f Turgut Sunalp\u2019lar\u0131n, k\u00f6hnemi\u015f, a\u011flamakl\u0131 ve bozguna u\u011fram\u0131\u015f bir duygunun ma\u011fduriyetini kula\u011f\u0131m\u0131za ba\u011f\u0131r\u0131p duran Ferdi Tayfur\u2019lar\u0131n \u00fclkesinde tecav\u00fcz bir nevi g\u00fcndelik ya\u015fam prati\u011fine d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr\u2026 Do\u011fay\u0131, bitkiyi ve hayvan\u0131 evcille\u015ftirirken kad\u0131n\u0131 da eve kapatan ve kad\u0131n\u0131 b\u00fcy\u00fck g\u00fcnah\u0131n ayn\u0131 zamanda kutsal \u00f6znesi haline getiren \u2018g\u00fczide uygarl\u0131\u011f\u0131m\u0131z\u0131n\u2019 bir sava\u015f ideolojisi olarak \u00f6n\u00fcm\u00fcze sundu\u011fu tecav\u00fcz, b\u00fct\u00fcn insani erdemlerimizin \u00f6ld\u00fc\u011f\u00fc s\u0131n\u0131rd\u0131r ayn\u0131 zamanda! Bu s\u0131n\u0131r\u0131 ret etmenin tek bir yolu kalm\u0131\u015ft\u0131r: Tarihin, dinin, bilimin, ideolojinin ve erkeklik \u00fcreten b\u00fct\u00fcn kurumsall\u0131klar\u0131n bize sa\u011flad\u0131\u011f\u0131 b\u00fct\u00fcn iktidarc\u0131 olanaklar\u0131 ret edip erkekli\u011fimizden tamam\u0131yla vazge\u00e7mek! <\/p>\n\n\n\n

\n\n\n\n

[1]<\/a> Arus Yumul \/ Erkek Millet Asker Millet \/ \u0130leti\u015fim Yay\u0131nlar\u0131<\/p>\n\n\n\n

[2]<\/a> Zerzan \/ Makinelerin Alacakaranl\u0131\u011f\u0131 \/ Kaos Yay\u0131nlar\u0131<\/p>\n\n\n\n

[3]<\/a> Erkek Millet Asker Millet \/ \u0130leti\u015fim Yay\u0131nlar\u0131<\/p>\n","protected":false},"excerpt":{"rendered":"

\u2018Tecav\u00fcze u\u011fram\u0131\u015f kad\u0131n, erkekli\u011fin\/milletin ma\u011flubiyetinin simgesidir. Bundan b\u00f6yle \u00f6nemli olan kad\u0131nlar\u0131n \u00e7ekti\u011fi ac\u0131 de\u011fil, erke\u011fin\/milletin k\u0131r\u0131lan onurudur.\u2019[1] Devletli erkek bilin\u00e7alt\u0131n\u0131n la\u011f\u0131ml\u0131 dehlizlerinden \u00e7\u0131kma bir cinsiyet\u00e7ilikten t\u00fcremi\u015f ve nev-i \u015fahs\u0131na m\u00fcnhas\u0131r iki zat-\u0131 muhteremin a\u015fa\u011f\u0131daki fa\u015fist infilaklar\u0131na dair hi\u00e7bir yorum yap\u0131lmayacakt\u0131r: \u2018\u00d6z\u00fcr dileyerek s\u00f6yl\u00fcyorum, ta\u015f gibi delikanl\u0131 o\u011flanlar var elimizde, yirmi ya\u015f\u0131nda. Yani kalk\u0131p bir k\u0131za bu yoldan i\u015fkence yapacaksa, copa m\u00fcracaat etme ihtiyac\u0131n\u0131 his eder mi? De\u011fil mi? Yani baz\u0131 \u015feyler var, b\u00f6yle mant\u0131kla \u00e7\u00fcr\u00fct\u00fcl\u00fcyor.\u2019 [Turgut Sunalp 12 Mart S\u0131k\u0131y\u00f6netim Komutan\u0131 \/ Nisan-1973] \u2018G\u00fclay G\u00f6kt\u00fcrk Hanfendi belki fark\u0131ndas\u0131n\u0131z ama o laf att\u0131\u011f\u0131n\u0131z ordu, sizin bacak aran\u0131z\u0131 da koruyor!\u2019 [Fatih Altayl\u0131 Haber T\u00fcrk Aral\u0131k 2008] \u00d6zellikle sosyal medyan\u0131n yayg\u0131nl\u0131k kazanmas\u0131yla birlikte s\u0131k\u0131\u015ft\u0131\u011f\u0131 yerden patlayarak kendini iyice g\u00f6r\u00fcn\u00fcr k\u0131lan toplumsal bilin\u00e7alt\u0131n\u0131n her taraf\u0131ndan s\u0131zan cinsiyet\u00e7ilik ve fa\u015fizm her \u00e7\u0131k\u0131\u015f\u0131yla ba\u015fka bir kepazeli\u011fi y\u00fcz\u00fcm\u00fcze \u00e7arpmaya devam etmektedir. \u00d6l\u00fc bir kad\u0131n bedenini te\u015fhir ederek o beden \u00fczerinden tecav\u00fcz fantezilerini dola\u015f\u0131ma sokmak sadece toplumsal ahlak\u0131n \u00e7\u00fcr\u00fcmesiyle izah edilemez. Bu al\u00e7alma hali, tarihseldir, sosyolojiktir ve ideolojiktir! S\u0131n\u0131r\u0131 ge\u00e7erken yakalad\u0131klar\u0131 m\u00fclteci bir kad\u0131n\u0131n \u00f6nce paras\u0131n\u0131 alan ve sonra tecav\u00fcz eden yirmili ya\u015flardaki askerlerin ge\u00e7tikleri ahlaksal ve politik tedrisat\u0131n arka plan\u0131 korkun\u00e7 bir sava\u015f, talan ve erkeklik gelene\u011finin temsilidir. Bu gelenek, \u00f6rg\u00fctl\u00fc \u015fiddeti bir toplumsal varolu\u015f bi\u00e7imine d\u00f6n\u00fc\u015ft\u00fcren, uygarl\u0131\u011f\u0131 ise evcille\u015ftirmenin ve tecav\u00fcz\u00fcn oyun alan\u0131na e\u015fitleyen, h\u00fckmetmeyi ve talan etmeyi toplumsal b\u00fct\u00fcnl\u00fc\u011f\u00fcn ideolojik bir tutkal\u0131 olarak kullanan sava\u015f\u00e7\u0131 ve ziyadesiyle erkek atalar\u0131n gelene\u011fidir! Zerzan, \u2018kad\u0131nlar\u0131n ikincil konuma itilmelerinin sava\u015f ideolojisi sayesinde oldu\u011funu ve sava\u015f ideolojisinin bizzat erkek ideolojisi oldu\u011funu\u2019 s\u00f6yler. [2] Erkekli\u011fin tarihi boyunca erke\u011fin topluma kabul edilme \u00f6l\u00e7\u00fcleri sava\u015fkanl\u0131k ve g\u00fc\u00e7le ili\u015fkilendirilerek kad\u0131n bedeni bu g\u00fcc\u00fcn bir uygulama alan\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Duygudan \u00e7ok performansa indirgenmi\u015f bir sava\u015f ve beden pornografisi e\u015fli\u011finde zaten par\u00e7alanm\u0131\u015f olan mahrem alanlar\u0131m\u0131z\u0131 kolektif bir tecav\u00fcz alan\u0131na d\u00f6n\u00fc\u015ft\u00fcrmek i\u00e7in kapitalist uygarl\u0131k saat ba\u015f\u0131 yeni operasyonlarla hayatlar\u0131m\u0131za sald\u0131rmaya devam etmektedir. Rojaval\u0131 kad\u0131na tecav\u00fcz eden askerlerin bulunduklar\u0131 s\u0131n\u0131r kap\u0131lar\u0131n\u0131n ve kul\u00fcbelerinin hemen \u00fcst\u00fcnde b\u00fcy\u00fck\u00e7e bayraklar dalgalan\u0131r. Zerzan, \u2018sava\u015f hem devletin sebebi hem de sonucudur\u2019 der ve ekler: \u2018sava\u015f\u0131 yaratan sembolik k\u00fclt\u00fcrd\u00fcr; bu k\u00fclt\u00fcr\u00fcn en g\u00fc\u00e7l\u00fc g\u00f6stergelerinden biri olan ulusal bayraklar, hemcinslerimizi insandan saymamam\u0131z\u0131 sal\u0131k veren sistematik t\u00fcr i\u00e7i katliam \u00e7a\u011fr\u0131c\u0131lar\u0131d\u0131r.\u2019 Hem Rojava\u2019da kaybedilen bir sava\u015f, muktedirin \u015fanl\u0131 zaferler hanesinde erkekli\u011finden ve y\u00fcce T\u00fcrkl\u00fc\u011f\u00fcnden utanmas\u0131n\u0131 sa\u011flayan kapkara bir eksiye d\u00f6n\u00fc\u015febilir her an. Spivak\u2019\u0131n dedi\u011fi gibi, \u2018Sava\u015flardaki tecav\u00fcz, toprak kazanman\u0131n yerine ge\u00e7en bir t\u00fcr kutlama t\u00f6renidir.\u2019     Sava\u015f\u0131n B\u00fcy\u00fck Ganimeti: Kad\u0131n Bedeni!       Sava\u015f, uygarl\u0131\u011f\u0131n g\u0131das\u0131d\u0131r. Bu g\u0131dan\u0131n \u00fcretildi\u011fi en g\u00fc\u00e7l\u00fc alanlardan biri olan fallik ideoloji, kendini en \u00e7ok sava\u015f ortamlar\u0131nda yeniden \u00fcretir. Vatanla \u00f6zde\u015fle\u015fen toprak ana imgesi i\u015fgal ve talana u\u011frayan kad\u0131n bedenidir. Muzaffer taraf\u0131 erkek, ma\u011flup taraf\u0131 kad\u0131n temsil eder. Spivak\u2019a g\u00f6re \u2018Milliyet\u00e7i s\u00f6ylemde ana, e\u015f, sevgili, bakire imgeleriyle bezenmi\u015f, -somut \u00f6zelliklerini kaybedip soyut bir ideale indirgenen \u2013 kad\u0131n\u0131n namusu ayn\u0131 zamanda milletin namusunu, kad\u0131n\u0131n utanc\u0131 milletin utanc\u0131n\u0131 temsil eder. Cinsel \u015fiddet, aile olarak kurgulanan muhayyel cemaati yani milleti sevgilisinden, anas\u0131ndan yoksun b\u0131rakmakt\u0131r. Bu y\u00fczden sava\u015fta arzu ve korkular kad\u0131n bedenine y\u00f6nelir.\u2019 [3]Aktaran: Arus Yumul  Fetih sava\u015flar\u0131nda talan ve ganimet repertuar\u0131n\u0131n i\u00e7inde en \u00e7ok yer alan \u015feylerden biri de kad\u0131n bedenidir. \u00c7\u00fcnk\u00fc kad\u0131n bedeni, erkek sava\u015f\u00e7\u0131n\u0131n bilin\u00e7alt\u0131nda hem bir sava\u015f alan\u0131, hem vatan, hem d\u00fc\u015fman\u0131n onuru, hem de bir zafer \u00f6d\u00fcl\u00fcd\u00fcr. O y\u00fczden bu \u00fclkede erkek ordu, erkek millet ve erkek devlet ideolojisinin ard\u0131nda b\u0131rakt\u0131\u011f\u0131 korkun\u00e7 enkaz\u0131n i\u00e7inde bizzat devlet ad\u0131na tecav\u00fcz edilmi\u015f on binlerce kad\u0131n\u0131n hik\u00e2yesi gizlidir. K\u00fcrt \u015fiirinden politik m\u00fczi\u011finin k\u0131lcallar\u0131na tevar\u00fcs etmi\u015f olan \u2018Welat \/ Dayik\u2019 analojisi ayn\u0131 \u015fekilde derinlikli bir yap\u0131 s\u00f6k\u00fcme u\u011frat\u0131lmay\u0131 beklemektedir. \u2018A\u011fr\u0131 Direni\u015finin \u00fcnl\u00fc komutan\u0131 Biroy\u00ea Hesk\u00ea T\u00eal\u00ee, yenilgiye yak\u0131n bir d\u00f6nemde kendi e\u015fi ve k\u0131z\u0131 d\u00fc\u015fman\u0131n eline ge\u00e7mesin diye kendi elleriyle \u00f6ld\u00fcrm\u00fc\u015ft\u00fcr\u2019 hik\u00e2yesi K\u00fcrdistan\u2019da hala \u00e7ok yayg\u0131nd\u0131r. Ebu Garip Hapishanesindeki Irakl\u0131 kad\u0131nlar hapishaneyi basan Irakl\u0131 sava\u015f\u00e7\u0131lara \u2018Bizi, bu hapishaneyi ve karn\u0131m\u0131zdaki Amerikan pi\u00e7lerini birlikte yak\u0131n\u2019 diye yalvarmalar\u0131 bu topraklar\u0131n ba\u015fka bir \u00f6yk\u00fcs\u00fcd\u00fcr… Ya Benimsin Ya Topra\u011f\u0131n\u2026 \u2018Ya benimsin ya topra\u011f\u0131n\u2019 \u015fark\u0131s\u0131 s\u0131radan bir Ferdi Tayfur \u015fark\u0131s\u0131ndan \u00e7ok daha fazlas\u0131d\u0131r. Kendine yenilmi\u015f, zay\u0131f hatta zavall\u0131 bir erkek egosundan \u00e7\u0131kma bu hayk\u0131r\u0131\u015f erkek iktidar\u0131n\u0131n kad\u0131n\u0131 nas\u0131l bir kurgusall\u0131\u011f\u0131n i\u00e7ine hapsetti\u011finin de turnusol k\u00e2\u011f\u0131d\u0131d\u0131r. Bu topraklarda a\u015fk denilen ama a\u015fk\u0131n d\u0131\u015f\u0131nda b\u00fct\u00fcn bozulmu\u015f duygular\u0131 b\u00fcnyesinde bar\u0131nd\u0131ran o \u2018muhte\u015fem cinnet patlamalar\u0131\u2019 y\u00fcz\u00fcnden kad\u0131na tecav\u00fcz eden ya da \u00f6ld\u00fcren erkeklerin bu kadar \u00e7ok olu\u015fu, erke\u011fin kad\u0131n bedenini kendi iktidar\u0131n\u0131 s\u00fcrekli teyit ettirdi\u011fi bir etkinlik alan\u0131na d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015f olmas\u0131ndand\u0131r. \u2018Ya Benimsin ya Topra\u011f\u0131n\u2019 felsefesi milyonlarca cinnet an\u0131n\u0131 basit bir magazinel g\u00f6stergeye d\u00f6n\u00fc\u015ft\u00fcr\u00fcrken Ferdi Tayfur\u2019un \u2018ya benimsin ya topra\u011f\u0131n\u2019 \u015fark\u0131s\u0131n\u0131n oldu\u011fu kaseti milyonlarca satm\u0131\u015ft\u0131r. Mahsun K\u0131rm\u0131z\u0131g\u00fcl\u2019\u00fcn \u2018Olmaya ki bana yanl\u0131\u015f yapasan\u2019 \u015fark\u0131s\u0131 erke\u011fin kad\u0131na kar\u015f\u0131 s\u00fcrekli tetikte olan g\u00f6zetleyici, hizaya getirici ve son kertede g\u00f6zda\u011f\u0131 verdi\u011fi hatta gerekirse kad\u0131n\u0131 \u00f6ld\u00fcrme veya rezil r\u00fcsva etme tehdididir! Kadir \u0130nan\u0131r\u2019\u0131n sert ve g\u00fc\u00e7l\u00fc eliyle Serpil \u00c7akmakl\u0131\u2019ya att\u0131\u011f\u0131 tokat\u0131n ac\u0131s\u0131 bu \u00fclkedeki kad\u0131nlar\u0131n y\u00fcz\u00fcnden hala \u00e7\u0131kmam\u0131\u015fken Kadirizm diye garip bir erkek ak\u0131m\u0131 o d\u00f6nem toplumsal zeminde sert, ma\u00e7o ve g\u00fc\u00e7l\u00fc bir erkekle \u00f6zde\u015fle\u015ferek erkekli\u011fin ideolojik bagaj\u0131na bol miktarda malzeme ta\u015f\u0131m\u0131\u015ft\u0131r.  Erke\u011fin G\u00fc\u00e7s\u00fczl\u00fck G\u00f6sterisi Her g\u00fc\u00e7 g\u00f6sterisi ayn\u0131 zamanda g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcn d\u0131\u015favurumudur. 1970\u2019lerin \u2018zenginlik hayalleri kurarken k\u00f6t\u00fc yola d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015f, fabrika patronunun o\u011flu taraf\u0131ndan kand\u0131r\u0131lm\u0131\u015f, \u00fcnl\u00fc olmak i\u00e7in \u0130stanbul yollar\u0131na d\u00fc\u015fm\u00fc\u015f ve \u015fehirlerin b\u00fcy\u00fcl\u00fc \u0131\u015f\u0131klar\u0131na kap\u0131lm\u0131\u015f ve en nihayetinde kerhaneye d\u00fc\u015fm\u00fc\u015f\u2019 onlarca farkl\u0131 varyantlar\u0131yla kad\u0131n\u0131n sadece \u2018edilgen \u00f6zneye\u2019 indirgendi\u011fi filmleri bir ku\u015fa\u011f\u0131 zehirlemi\u015ftir. Saf Anadolu kad\u0131n\u0131n\u0131n masum bedenine sahip olmas\u0131 gereken Nuri Al\u00e7o ve Co\u015fkun gibi hainler de\u011fil namusuna d\u00fc\u015fk\u00fcn masum bir Anadolu erke\u011fidir ilkesi tam bir ahlaki buyurganl\u0131kla kamusal alan\u0131n bilin\u00e7alt\u0131na kaz\u0131nm\u0131\u015ft\u0131r. T\u0131pk\u0131 bu vatan\u0131 en \u00e7ok hak edenler bu vatan\u0131 en \u00e7ok sevenlerdir kural\u0131n\u0131n \u2018bilinci vejeteryan ama bilin\u00e7alt\u0131 s\u00fcrekli k\u0131zarm\u0131\u015f biftek arzulayan\u2019 milliyet\u00e7i toplumsal ahlak\u0131n ikiy\u00fczl\u00fcl\u00fc\u011f\u00fc gibi!  \u2018Bedenime sahip olabilirsin ama ruhuma asla\u2019 repli\u011fini hepimiz 1970\u2019lerin bol tecav\u00fczl\u00fc Ye\u015fil\u00e7am filmlerinden biliriz. Bu replik ayn\u0131 zamanda tarihin derinliklerinde yatan ve kendini s\u00fcrekli g\u00fcncelleyen bir duruma g\u00f6nderme yapar: \u2018Ruh ve bedeni t\u0131pk\u0131 insan ve do\u011fa gibi birbirinden ay\u0131r\u0131p apayr\u0131 \u015feylermi\u015f gibi sunan uygarla\u015fma tarihinin iddia etti\u011finin aksine, beden ve ruh bile\u015fiktir; i\u00e7kin ve a\u015fk\u0131n olan\u0131n birbirine ge\u00e7ti\u011fi tamamlay\u0131c\u0131 bir durumdur.  Sald\u0131r\u0131ya u\u011frayan bir bedenin ac\u0131s\u0131n\u0131 ruh, ruhun ac\u0131s\u0131n\u0131 beden \u00f6der. Kad\u0131n\u0131n \u2018Ruhuma Asla\u2019 itiraz\u0131 beyhude bir kar\u015f\u0131 \u00e7\u0131k\u0131\u015ft\u0131r. Tecav\u00fcz bir insan icad\u0131d\u0131r. Muhte\u015fem uygarla\u015fma ser\u00fcvenimizle davam eden ve erke\u011fin erkini s\u00fcrekli ilan etti\u011fi tarihsel ve g\u00fcncel bir etkinlik ve al\u00e7alma alan\u0131d\u0131r. Tecav\u00fcz\u00fcn faili bedene y\u00f6nelirken asl\u0131nda insan\u0131n en k\u0131r\u0131lgan taraf\u0131na y\u00f6nelir. Erke\u011fin tecav\u00fcz\u00fcnde hedef \u00e7o\u011funlukla kad\u0131n\u0131n bedeni de\u011fil kad\u0131n\u0131n \u00e7ocuklu\u011fudur. O y\u00fczden karakollarda, evlerde, yurtlarda, s\u0131n\u0131r boylar\u0131nda tecav\u00fcze u\u011fram\u0131\u015f kad\u0131nlar boydan boya erkeklerin y\u00f6nettikleri bir sava\u015f d\u00fczene\u011finde a\u011f\u0131r bir yenilmi\u015flik duygusuyla sessizce ya\u015farlar. \u00c7\u00fcnk\u00fc \u00e7ocukluklar\u0131 gasp edilmi\u015f ve talana u\u011fram\u0131\u015ft\u0131r\u2026 Binlerce y\u0131l \u00f6nce ya\u015fam bir uyum ve denge \u00fczerinden ilerlerken cinsiyeti kategorile\u015ftiren ve her ideolojinin omurgas\u0131na cinsiyet\u00e7i ay\u0131r\u0131mlar\u0131 d\u00f6\u015feyen erk ve erkek merkezli iktidar ili\u015fkilerinin buyurdu\u011fu gibi ya\u015fam ve varolu\u015f denilen \u015fey, sadece yenen-yenilen, alttakiler ve \u00fcsttekiler ikili\u011fine s\u0131k\u0131\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Kendi duygu d\u00fcnyas\u0131yla verdi\u011fi sava\u015fta yenildi\u011fini bilen ve iradesine art\u0131k s\u00f6z ge\u00e7iremeyen, kendine kar\u015f\u0131 h\u00fckm\u00fcn\u00fc yitirmi\u015f olan erke\u011fin, kaybetti\u011fi iktidar\u0131n\u0131 kad\u0131n bedeni \u00fczerinden yeniden kurmaya \u00e7al\u0131\u015fmas\u0131, ruhsal, bedensel ya da \u00f6rt\u00fck bir tecav\u00fcz\u00fcn kulu\u00e7kas\u0131 haline gelir. Tecav\u00fczde kad\u0131n\u0131n duygu ve anlam d\u00fcnyas\u0131n\u0131n, bedeninden \u00e7ok daha b\u00fcy\u00fck bir tahribata u\u011frad\u0131\u011f\u0131n\u0131 iyi bilen erkek, bunu i\u015fgalci bir g\u00fc\u00e7 g\u00f6sterisine d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Kad\u0131n\u0131n ruhsall\u0131\u011f\u0131 \u00f6rselenirken erke\u011fin insanl\u0131\u011f\u0131 gittik\u00e7e daha \u00e7ok kaybolur. Tecav\u00fcz eden erkek bedeninin bir ba\u015fka bedene a\u015fkla ve sevgiyle dokundu\u011funa bir daha rastlanmaz! G\u00f6zalt\u0131nda tecav\u00fcz, hi\u00e7bir \u015fekilde teslim olmayan tutsak\/d\u00fc\u015fman\u0131n erkekte yaratt\u0131\u011f\u0131 cinnet ve yenilmi\u015flik hissinin h\u0131n\u00e7 ve \u00f6fkeyle bedene y\u00f6nelmi\u015f halidir. Zaferle \u00e7\u0131kt\u0131klar\u0131 her sava\u015ftan cariyelerle d\u00f6nen sultanlar\u0131n ve krallar\u0131n, \u00fclkeyi anar\u015fistlerden kurtarm\u0131\u015f ve y\u00f6netmi\u015f Turgut Sunalp\u2019lar\u0131n, k\u00f6hnemi\u015f, a\u011flamakl\u0131 ve bozguna u\u011fram\u0131\u015f bir duygunun ma\u011fduriyetini kula\u011f\u0131m\u0131za ba\u011f\u0131r\u0131p duran Ferdi Tayfur\u2019lar\u0131n \u00fclkesinde tecav\u00fcz bir nevi g\u00fcndelik ya\u015fam prati\u011fine d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr\u2026 Do\u011fay\u0131, bitkiyi ve hayvan\u0131 evcille\u015ftirirken kad\u0131n\u0131 da eve kapatan ve kad\u0131n\u0131 b\u00fcy\u00fck g\u00fcnah\u0131n ayn\u0131 zamanda kutsal \u00f6znesi haline getiren \u2018g\u00fczide uygarl\u0131\u011f\u0131m\u0131z\u0131n\u2019 bir sava\u015f ideolojisi olarak \u00f6n\u00fcm\u00fcze sundu\u011fu tecav\u00fcz, b\u00fct\u00fcn insani erdemlerimizin \u00f6ld\u00fc\u011f\u00fc s\u0131n\u0131rd\u0131r ayn\u0131 zamanda! Bu s\u0131n\u0131r\u0131 ret etmenin tek bir yolu kalm\u0131\u015ft\u0131r: Tarihin, dinin, bilimin, ideolojinin ve erkeklik \u00fcreten b\u00fct\u00fcn kurumsall\u0131klar\u0131n bize sa\u011flad\u0131\u011f\u0131 b\u00fct\u00fcn iktidarc\u0131 olanaklar\u0131 ret edip erkekli\u011fimizden tamam\u0131yla vazge\u00e7mek!  [1] Arus Yumul \/ Erkek Millet Asker Millet \/ \u0130leti\u015fim Yay\u0131nlar\u0131 [2] Zerzan \/ Makinelerin Alacakaranl\u0131\u011f\u0131 \/ Kaos Yay\u0131nlar\u0131 [3] Erkek Millet Asker Millet \/ \u0130leti\u015fim Yay\u0131nlar\u0131<\/p>\n","protected":false},"author":1,"featured_media":316,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"iawp_total_views":2,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-118","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uncategorized"],"_links":{"self":[{"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/118","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=118"}],"version-history":[{"count":3,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/118\/revisions"}],"predecessor-version":[{"id":317,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/118\/revisions\/317"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/media\/316"}],"wp:attachment":[{"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=118"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=118"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/selaheddinbiyani.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=118"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}