Toplumlar\u0131n, Tanr\u0131\u2019y\u0131, yarat\u0131l\u0131\u015f\u0131, evreni, d\u00fcnyay\u0131, insanlar\u0131 ve b\u00fct\u00fcn varl\u0131klar\u0131 anlama ve kavrama \u00e7abalar\u0131 kapsam\u0131nda kazand\u0131klar\u0131 temel zihniyet kal\u0131plar\u0131na genel olarak \u201cevren tasavvuru\u201d denilmektedir. Evren tasavvuru, ilgili oldu\u011fu toplumun temel zihniyet yap\u0131s\u0131n\u0131, k\u00fclt\u00fcr\u00fcn\u00fc ve mill\u00ee \u00f6zelliklerine dair de\u011fer yarg\u0131lar\u0131n\u0131 yap\u0131land\u0131r\u0131r.<\/p>\n
Biyolojik varl\u0131klar aras\u0131nda melezle\u015fme oldu\u011fu gibi k\u00fclt\u00fcrler aras\u0131nda meydana gelen etkile\u015fimler sonucunda toplumsal zihniyette de -olumlu veya olumsuz- birtak\u0131m de\u011fi\u015fimler ger\u00e7ekle\u015fiyor. T\u00fcrk k\u00fclt\u00fcr\u00fcnde meydana gelen tarihsel k\u0131r\u0131lmalar ile g\u00fcn\u00fcm\u00fczde ya\u015fanan yayg\u0131n pop\u00fcler k\u00fclt\u00fcr y\u00fcz\u00fcnden, T\u00fcrk evren tasavvurunun \u00f6z\u00fcnde var olan mill\u00ee egemenlik bilincinde belirgin bir gev\u015feklik ya\u015fand\u0131\u011f\u0131 g\u00f6zleniyor.<\/p>\n
T\u00fcrk k\u00fclt\u00fcr yap\u0131s\u0131n\u0131 olu\u015fturan evren tasavvuruna dair \u00f6nemli kaynaklar\u0131n ba\u015f\u0131nda, T\u00fcrk destanlar\u0131yla birlikte Orhun Yaz\u0131tlar\u0131 gelmektedir. Orhun Yaz\u0131tlar\u0131n\u0131n ortaya koydu\u011fu bilgilere g\u00f6re, b\u00fct\u00fcn evrenin merkezinde, \u201c\u00f6ncesiz ve sonras\u0131z, ulu, g\u00fc\u00e7l\u00fc, her \u015feyi yaratan ve d\u00fczenleyen bir Tengri (Tanr\u0131)\u201d bulunmaktad\u0131r. Tanr\u0131\u2019n\u0131n y\u00fcce yarat\u0131c\u0131l\u0131\u011f\u0131n\u0131 ve g\u00f6rkemini ortaya koyan en \u00f6nemli ifade \u015f\u00f6yledir: \u201c\u00dcstte mavi g\u00f6k, altta ya\u011f\u0131z yer yarat\u0131ld\u0131\u011f\u0131nda, ikisinin aras\u0131nda ki\u015fio\u011fullar\u0131 yarat\u0131lm\u0131\u015f; ki\u015fio\u011fullar\u0131 \u00fczerine atalar\u0131m \u0130stemi ve Bumin ka\u011fanlar tahta oturmu\u015flar\u201d. B\u00f6ylece, devletin ve toplumun d\u00fczenlenmesinin zihniyet temeli ile evrenin varl\u0131\u011f\u0131 aras\u0131nda \u201cG\u00f6ksel\u201d bir ba\u011f kurulmu\u015ftur (B\u0131\u00e7ak, 2009,34).<\/p>\n
Eski T\u00fcrklerde, Tanr\u0131\u2019n\u0131n verdi\u011fi y\u00f6netim \u201cKUT\u201d una uygun d\u00fc\u015fecek bir y\u00f6netim sergileyen y\u00f6neticiler kabullenilir. T\u00f6reden ve adaletten (Kut\u2019tan) uzakla\u015fan y\u00f6neticinin me\u015fruiyetini kaybetti\u011fine inan\u0131l\u0131r. Bu durum, T\u00fcrklerde direnme hakk\u0131n\u0131n varl\u0131\u011f\u0131na i\u015farettir. \u201c\u0130l mi yaman, bey mi yaman?\u201d atas\u00f6z\u00fc, eski T\u00fcrklerde nihai egemenli\u011fin ka\u011fan ya da di\u011fer y\u00f6neticilerde de\u011fil halkta oldu\u011funu g\u00f6sterir (G\u00f6kalp, 2014,169).<\/p>\n
Evrenin ve insan\u0131n yarat\u0131l\u0131\u015f\u0131, Kur\u2019an\u2019da farkl\u0131 surelerde bir\u00e7ok ayette bir tutarl\u0131l\u0131k i\u00e7inde anlat\u0131lm\u0131\u015ft\u0131r. Allah, b\u00fct\u00fcn g\u00f6kleri ve yeri yaratm\u0131\u015f, yery\u00fcz\u00fcne \u201cinsanlar\u0131\u201d koymu\u015ftur. \u201cBiz, g\u00f6kleri, yeri ve her ikisi aras\u0131nda bulunanlar\u0131 ancak hakka ve hikmete uygun olarak yaratt\u0131k\u2026\u201d (Hicr Suresi\/85). \u00c2dem k\u0131ssas\u0131yla ilgili ayetler \u00fczerinden her bir insan\u0131n, potansiyel olarak birer \u201chalife\u201d olarak yarat\u0131ld\u0131\u011f\u0131 bildirilmi\u015ftir. Her insan\u0131n, Allah\u2019\u0131n \u201chalifesi olma\u201d potansiyelini fiilen kullanabilmesi i\u00e7in ba\u015fka hi\u00e7bir varl\u0131\u011fa kulluk etmeden, yaln\u0131zca Allah\u2019a \u201ckul olma\u201d misyonu y\u00fcklenmi\u015ftir.<\/p>\n
\u0130nsan\u0131n, yaln\u0131zca Allah\u2019a \u201ckul olmas\u0131n\u0131n\u201d ger\u00e7ekle\u015fmesi y\u00f6n\u00fcndeki iradesini fiilen kullanma kapasitesi, onun egemenlik bilincinin temelini olu\u015fturur. Bu anlamda, ortalama her insan\u0131n do\u011fas\u0131nda, potansiyel olarak hi\u00e7bir yery\u00fcz\u00fc otoritesine kulluk yapmadan egemen birer insan olma yetisi bulunur. Ki\u015filerin ve topluluklar\u0131n, ki\u015fisel ve k\u00fclt\u00fcrel etkenlerle kendilerine yery\u00fcz\u00fc \u201cilahlar\u0131\u201d edinmesi, her \u015feyden \u00f6nce \u00f6zg\u00fcr ve egemen birer \u015fahsiyet ve millet olma iradesinden vazge\u00e7meleri anlam\u0131na gelir.<\/p>\n
T\u00fcrk evren tasavvuru ile Kur\u2019an\u2019daki evren tasavvurunda i\u015faret edilen egemenlik anlay\u0131\u015f\u0131 aras\u0131nda \u00e7ok a\u00e7\u0131k bir yak\u0131nl\u0131k oldu\u011fu anla\u015f\u0131l\u0131yor. Her iki evren tasavvurunun \u00f6z\u00fc, \u2018Tanr\u0131\u201d ile \u2018ki\u015fio\u011fullar\u0131\u201d aras\u0131na, ki\u015filere ait egemenli\u011fi \u00e7eldirici ve sahiplenici hi\u00e7bir g\u00fc\u00e7 veya otoritenin girmemesidir. \u2018Tanr\u0131 El\u00e7ileri\u201d bile, Tanr\u0131\u2019n\u0131n buyruklar\u0131n\u0131 ki\u015filere yaln\u0131zca tebli\u011f etmek yani bildirmekle g\u00f6revlidir. Toplum y\u00f6neticileri de toplumun r\u0131zas\u0131na uygun hareket etmek \u015fart\u0131yla ge\u00e7ici olarak y\u00f6netim etkinliklerinden sorumludur.<\/p>\n
\u0130sl\u00e2miyet \u00d6ncesi Arap \u0130nan\u00e7 Sistemi<\/p>\n
\u0130sl\u00e2miyet \u00f6ncesi Arap inan\u00e7 sisteminin merkezinde, \u201cyery\u00fcz\u00fc ilah\u0131 gibi g\u00fc\u00e7l\u00fc insan\u201d alg\u0131lamas\u0131 bulunmaktad\u0131r. Buna g\u00f6re, kabileci ve s\u0131n\u0131f\u00e7\u0131 k\u00fclt\u00fcr sisteminin mensubu ki\u015fi ve topluluklar, kendi kabilelerinin reis ve liderlerini, her \u015feye kadir ve egemen yery\u00fcz\u00fcn\u00fcn ilahlar\u0131 konumunda g\u00f6r\u00fcrler. \u0130nand\u0131klar\u0131 ilahlar\u0131 ise kendilerinin insan olarak d\u00fc\u015fleyip de bir t\u00fcrl\u00fc yapamad\u0131klar\u0131 her \u015feyi yapan g\u00fc\u00e7l\u00fc bir varl\u0131k gibi tasavvur ederler. Asl\u0131nda, bu topluluklar, l\u00e2fzen ve s\u00f6ylem olarak Allah kavram\u0131n\u0131 bilmekteydiler. Ancak, Arap m\u00fc\u015frikler, Allah\u2019\u0131 \u00e7ok uzakta ve a\u015fk\u0131n bir varl\u0131k olarak tasavvur ederlerdi. O\u2019na do\u011frudan do\u011fruya yakla\u015fman\u0131n ve ula\u015fman\u0131n, ancak \u00e7e\u015fitli varl\u0131klar\u0131n arac\u0131l\u0131\u011f\u0131yla m\u00fcmk\u00fcn olabilece\u011fine inan\u0131rlard\u0131. Bu arac\u0131 varl\u0131klar, bazen g\u00fc\u00e7l\u00fc kabile reisleri, bazen ta\u015ftan-tahtadan yap\u0131lm\u0131\u015f putlar olurdu. Hatta, \u201cac\u0131k\u0131ld\u0131\u011f\u0131 zaman yenilen helva putlar\u201d bile vard\u0131.<\/p>\n
\u201cCahiliye d\u00f6nemi\u201d insanlar\u0131, soyut d\u00fc\u015f\u00fcnce ve metafizik olgular\u0131 tasavvur etme konusunda geli\u015fmemi\u015f bir k\u00fclt\u00fcr\u00fcn mensuplar\u0131 olarak, do\u011frudan g\u00f6rmedikleri, i\u015fitmedikleri ve dokunmad\u0131klar\u0131 bir \u015feyin varl\u0131\u011f\u0131n\u0131 alg\u0131lamakta zorlan\u0131rlard\u0131. Soyut varl\u0131klar\u0131 ya t\u00fcmden reddeder ya da maddeten \u00e7ok iyi g\u00f6rd\u00fckleri, bildikleri ve dokunduklar\u0131 varl\u0131klar \u00fczerinden anlamaya \u00e7al\u0131\u015f\u0131rlard\u0131. Bu y\u00fczden, Allah\u2019\u0131n nas\u0131l bir varl\u0131k oldu\u011funa dair tasavvurlar\u0131ndaki en \u00f6nemli esin kayna\u011f\u0131, i\u00e7inde bulunduklar\u0131 k\u00fclt\u00fcr ortam\u0131ndaki g\u00fc\u00e7l\u00fc y\u00f6netici ve reislerinin ya\u015fam bi\u00e7imlerindeki imtiyazl\u0131 durumlar\u0131 olmu\u015ftur. Asl\u0131nda, insanl\u0131k tarihi boyunca bir\u00e7ok k\u00fclt\u00fcr sistemlerinde benzer bir s\u00fcre\u00e7 ya\u015fanm\u0131\u015f, az say\u0131da ama azg\u0131n bir az\u0131nl\u0131k y\u00f6netici s\u0131n\u0131f, kimsesiz kad\u0131n ve \u00e7ocuklar ile yoksul ve zay\u0131f erkekler ba\u015fta olmak \u00fczere toplumun b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131 kendilerine \u201ckul\u201d eylemi\u015ftir.<\/p>\n
\u0130nsano\u011flu, en fazla da Orta-Do\u011fu y\u00f6netim k\u00fclt\u00fcrlerinde g\u00f6r\u00fclen \u201ckula kulluk\u201d davran\u0131\u015flar\u0131 y\u00fcz\u00fcnden, \u00e7o\u011funlukla yarat\u0131l\u0131\u015f\u0131ndaki \u00f6zg\u00fcr ve egemen \u015fahsiyetler olma imkan\u0131n\u0131 fiilen bulamam\u0131\u015ft\u0131r. B\u00f6ylece, yarat\u0131l\u0131\u015f f\u0131trat\u0131ndan uzakla\u015farak \u201ck\u00f6lelik ve kulluk\u201d davran\u0131\u015flar\u0131n\u0131 al\u0131\u015fkanl\u0131k haline getirmi\u015ftir. Bu ba\u011flamda, ya a\u015f\u0131r\u0131 sevgiden dolay\u0131 peygamberlerini, \u015feyh veya liderlerini ilahla\u015ft\u0131rm\u0131\u015flar ya da korkular\u0131ndan dolay\u0131 yery\u00fcz\u00fc otoritelerini yani siyasi ve idari y\u00f6neticilerini ilahla\u015ft\u0131rm\u0131\u015flard\u0131r (Merdin, 2012, 303). B\u00f6ylece, \u00f6zelde ki\u015fisel \u00f6zg\u00fcrl\u00fck ve egemenlik duygular\u0131n\u0131, genelde mill\u00ee egemenlik bilin\u00e7lerini kaybetmi\u015flerdir.<\/p>\n
Kur\u2019an\u2019daki \u0130sl\u00e2miyet\u2019in evren tasavvuru ile T\u00fcrk evren tasavvuru aras\u0131ndaki lafzi farkl\u0131l\u0131\u011fa ra\u011fmen anlam bak\u0131m\u0131ndan \u00e7ok ciddi bir yak\u0131nl\u0131k bulunuyor. Buna kar\u015f\u0131l\u0131k, Kur\u2019an\u2019\u0131n ruhunu yans\u0131tan \u201cvahiy bilgisi\u201d ile \u0130sl\u00e2miyet \u00f6ncesi Arap toplumunun k\u00fclt\u00fcrel ya\u015fant\u0131s\u0131n\u0131n a\u015f\u0131r\u0131 uyumsuzlu\u011fu, Allah El\u00e7isi\u2019nin vefat\u0131 sonras\u0131nda dini inan\u00e7lara dair s\u00f6ylemler ile fiili ya\u015fant\u0131 aras\u0131nda b\u00fcy\u00fck bir kopuklu\u011fun meydana gelmesine yol a\u00e7m\u0131\u015ft\u0131r. Bu durum, biraz Arap k\u00fclt\u00fcr\u00fcn\u00fcn temelini olu\u015fturan zihniyet yap\u0131s\u0131ndan, biraz da dini ya\u015fant\u0131ya sonradan eklenen k\u00fclt\u00fcrel yorumlar\u0131n yanl\u0131\u015fl\u0131\u011f\u0131ndan kaynaklan\u0131yor. Hz. Muhammet\u2019in vefat\u0131 sonras\u0131nda ba\u015flayan m\u00fcthi\u015f iktidar sava\u015flar\u0131 ve daha sonraki y\u00f6netim ili\u015fkilerine bak\u0131lacak olursa, \u0130sl\u00e2miyet \u00f6ncesi kabileci, y\u00f6netici ve erkek merkezli Arap k\u00fclt\u00fcr\u00fcn\u00fcn yeniden hortlat\u0131ld\u0131\u011f\u0131 a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr. Bu anlamda, \u0130sl\u00e2miyet\u2019i do\u011frudan Kur \u2019ani kaynaklardan de\u011fil de Araplara bakarak \u00f6\u011frenen toplumlarda, benzer etkile\u015fimler meydana gelmi\u015ftir. Asl\u0131nda, k\u00fclt\u00fcr k\u00f6kenlerinde zaten egemenlik motivasyonu olmayan toplumlarda fazla de\u011fi\u015fen bir \u015fey yoktur. Ancak, Ortado\u011fu k\u00fclt\u00fcrleriyle i\u00e7 i\u00e7e ya\u015fayan T\u00fcrk topluluklar\u0131nda, ki\u015fisel \u00f6zg\u00fcrl\u00fck ve mill\u00ee egemenlik konusunda tavsamalar olmu\u015ftur.<\/p>\n
\u0130nsanl\u0131\u011f\u0131n geli\u015fim s\u00fcrecinde, salt insan akl\u0131 ve d\u00fc\u015f\u00fcncesi ile salt vicdan ve etik de\u011ferlerin etkinlik kazanaca\u011f\u0131 bir hayat tarz\u0131n\u0131n yarat\u0131lm\u0131\u015f olmas\u0131, insan\u0131n do\u011fas\u0131nda var olan egemenlik bilincini a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131yor. Bu anlamda, akl\u0131, bilimi ve etik de\u011ferleri, hi\u00e7bir g\u00f6steri\u015f kayg\u0131s\u0131na kap\u0131lmadan \u00f6nemseyen ve y\u00fcksek k\u00fclt\u00fcr \u00f6\u011felerini hayat\u0131na yans\u0131tan toplumlarda, g\u00fc\u00e7l\u00fc bir egemenlik iradesinin varl\u0131\u011f\u0131 dikkat \u00e7ekiyor. S\u00f6zgelimi, baz\u0131 Bat\u0131l\u0131 toplumlar, \u00f6zellikle ak\u0131l ve bilimin \u00f6nc\u00fcl\u00fc\u011f\u00fcnde, ge\u00e7mi\u015flerine g\u00f6re daha g\u00fc\u00e7l\u00fc ve egemen bir k\u00fclt\u00fcre do\u011fru geli\u015fme g\u00f6stermi\u015flerdir.<\/p>\n
G\u00fcn\u00fcm\u00fczde, gelenek\u00e7i toplumsal yap\u0131lar ile pop\u00fclist siyaset k\u00fclt\u00fcr\u00fcn\u00fcn bask\u0131n oldu\u011fu toplumlarda, \u201cgelen a\u011fam giden pa\u015fam\u201d, \u201cben bilmem \u015feyhim ya da genel ba\u015fkan\u0131m bilir\u201d gibi anlay\u0131\u015flar\u0131n yayg\u0131n oldu\u011fu bir pop\u00fcler k\u00fclt\u00fcr ortam\u0131nda, art\u0131k ki\u015fisel irade ve mill\u00ee egemenlikten s\u00f6z etmek m\u00fcmk\u00fcn de\u011fildir.<\/p>\n
T\u00fcrk evren tasavvurunun ve T\u00fcrk k\u00fclt\u00fcr sisteminin egemenlik k\u00f6keni, \u201cG\u00f6k\u201d ile \u201cYery\u00fcz\u00fc\u201d aras\u0131nda \u201cki\u015fio\u011fullar\u0131\u201d olarak \u201cT\u00fcrk Budunudur\u201d. T\u00fcrk Milleti, kendine ait olan egemenli\u011fi, devlet kurumlar\u0131 arac\u0131l\u0131\u011f\u0131yla kullan\u0131r. T\u00fcrk egemenli\u011fi, Ortado\u011fu\u2019nun y\u00f6netim k\u00fclt\u00fcr\u00fc y\u00fcz\u00fcnden uzun bir s\u00fcre \u00e7eldirilmi\u015f olsa da Atat\u00fcrk\u2019\u00fcn benzersiz vizyonuyla yeniden diriltilmi\u015ftir.<\/p>\n
T\u00fcrk devletinin t\u00f6reli ve adaletli y\u00f6neticileri, \u201ckimsesizlerin kimsesi\u201d olma tarz\u0131nda bir y\u00f6netim d\u00fc\u015f\u00fcncesiyle hareket etmek zorundad\u0131r. Ayr\u0131ca, devlet y\u00f6neticileri, hi\u00e7bir zaman mill\u00ee egemenli\u011fin sahibiymi\u015f gibi davranamaz. Tarihsel s\u00fcre\u00e7 i\u00e7inde ve g\u00fcn\u00fcm\u00fczde \u201cmill\u00ee egemenli\u011fi\u201d kendi \u015fahs\u0131yla \u00f6zde\u015fle\u015ftirme bi\u00e7iminde kullanan ve davranan y\u00f6neticilerin ve siyaset\u00e7ilerin davran\u0131\u015flar\u0131, tarihi ve k\u00fclt\u00fcrel bir sapmad\u0131r.<\/p>\n
\u00d6yle g\u00f6r\u00fcn\u00fcyor ki, bilimsel zihniyet ve etik de\u011ferleri benimseyen bir k\u0131s\u0131m toplumlar, giderek kadim T\u00fcrk medeniyetinin mill\u00ee egemenlik alg\u0131s\u0131na do\u011fru yakla\u015f\u0131yor. Buna kar\u015f\u0131l\u0131k, T\u00fcrk evren tasavvurundan uzakla\u015fmayla birlikte, bilimsel zihniyet ve etik de\u011ferler y\u00f6n\u00fcnde yayg\u0131n kay\u0131ts\u0131zl\u0131k, k\u00fclt\u00fcr dokusundaki egemenlik anlay\u0131\u015f ve duyarl\u0131l\u0131\u011f\u0131nda giderek bir zay\u0131flamaya ortam haz\u0131rl\u0131yor.<\/p>\n
Sonu\u00e7 olarak, toplumda yayg\u0131n ve y\u00fcksek bir mill\u00ee egemenlik bilinci olursa, ancak o zaman devlet y\u00f6neticileri millet egemenli\u011fi konusunda belirli bir duyarl\u0131l\u0131k g\u00f6sterir. T\u00fcrk Milleti\u2019nin, y\u00fcksek bir egemenlik bilincine yeniden ula\u015fmas\u0131, bedeni kadar ak\u0131l ve zihninin de ele ge\u00e7irilmesine itiraz etmesi ve direnmesiyle m\u00fcmk\u00fcnd\u00fcr.<\/p>\n
<\/p>\n
Ayhan B\u0131\u00e7ak (2009): T\u00fcrk D\u00fc\u015f\u00fcncesi I K\u00f6kenler, Derg\u00e2h yay\u0131nlar\u0131: 429, \u0130stanbul<\/p>\n
Saadettin Merdin (2012): Ahiretin \u0130mk\u00e2n\u0131 ve \u0130sbat\u0131 Ba\u015flang\u0131\u00e7tan Sonsuza, Ozan Yay\u0131nc\u0131l\u0131k, \u0130stanbul<\/p>\n
Ziya G\u00f6kalp (2014): T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn Esaslar\u0131, \u00d6t\u00fcken Ne\u015friyat: 1078, \u0130stanbul<\/p>\n
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<\/p>\n","protected":false},"excerpt":{"rendered":"
T\u00fcrk devletinin t\u00f6reli ve adaletli y\u00f6neticileri, \u201ckimsesizlerin kimsesi\u201d olma tarz\u0131nda bir y\u00f6netim d\u00fc\u015f\u00fcncesiyle hareket etmek zorundad\u0131r. Ayr\u0131ca, devlet y\u00f6neticileri, hi\u00e7bir zaman mill\u00ee egemenli\u011fin sahibiymi\u015f gibi davranamaz.<\/p>\n","protected":false},"author":187,"featured_media":19700,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_ef_editorial_meta_date_first-draft-date":"","_ef_editorial_meta_paragraph_assignment":"","footnotes":"","_links_to":"","_links_to_target":""},"categories":[2],"tags":[1268,982,2880,1129,79],"coauthors":[2225],"class_list":["post-19697","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-genel","tag-egemenlik","tag-millet","tag-milli-egemenlik","tag-turk-medeniyeti","tag-yonetim"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/19697","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/users\/187"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=19697"}],"version-history":[{"count":2,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/19697\/revisions"}],"predecessor-version":[{"id":19699,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/19697\/revisions\/19699"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/19700"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=19697"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=19697"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=19697"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=19697"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}