{"id":13701,"date":"2017-03-11T08:00:36","date_gmt":"2017-03-11T05:00:36","guid":{"rendered":"http:\/\/candname.com\/?p=13701"},"modified":"2018-10-15T10:42:57","modified_gmt":"2018-10-15T07:42:57","slug":"tarihi-kaynaklarda-zazalarin-etnik-kimliginin-izini-surmek","status":"publish","type":"post","link":"https:\/\/candname.com\/tr\/?p=13701","title":{"rendered":"Tarihi kaynaklarda Zazalar\u0131n etnik kimli\u011finin izini s\u00fcrmek"},"content":{"rendered":"

Son y\u0131llarda tart\u0131\u015fma g\u00fcndeminin \u00f6nemli konular\u0131ndan birini Zazalar\u0131n etnik k\u00f6keni olu\u015fturmakta. Az \u00e7ok takip edenler tart\u0131\u015fmalar\u0131n odak noktas\u0131n\u0131 Zazalar\u0131n ne olduklar\u0131ndan, nereden gelip nereye gittiklerinden ziyade onlar\u0131n \u2018ne olmad\u0131klar\u0131\u2019 ba\u015fka bir deyi\u015fle \u2018asl\u0131nda K\u00fcrt olmad\u0131klar\u0131\u2019 iddias\u0131 olu\u015fturur. Bu tart\u0131\u015fma \u00e7o\u011fu kez, son y\u0131llar\u0131n politik \u00e7alkant\u0131lar\u0131 i\u00e7inde bu iddian\u0131n h\u00fck\u00fcmet \u00e7evresinden siyaset\u00e7iler taraf\u0131ndan s\u0131kl\u0131kla dile getirilmesi, 2010 y\u0131l\u0131ndan itibaren K\u00fcrt Dili ve Edebiyat\u0131 b\u00f6l\u00fcmlerinin yan\u0131 s\u0131ra, iki \u00fcniversitede Zaza Dili ve Edebiyat\u0131 b\u00f6l\u00fcmlerinin a\u00e7\u0131lmas\u0131yla birlikte de\u011ferlendirilip ard\u0131ndaki politik niyetler ba\u011flam\u0131nda ivme kazanm\u0131\u015ft\u0131r. Ermenistan gibi Zazalar\u0131n ya\u015famad\u0131\u011f\u0131 bir \u00fclkede bile Zazalar\u0131n etnik k\u00f6keninin tart\u0131\u015fma konusu olmas\u0131 ve bunun i\u00e7in ana temas\u0131n\u0131 \u201cZazalar bir Kafkas halk\u0131d\u0131r!\u201d (http:\/\/www.zazaki.net\/file\/erivan-mardin-duhok.pdf) olu\u015fturdu\u011fu bir konferans d\u00fczenlenmi\u015f olmas\u0131 da tart\u0131\u015fmay\u0131 ba\u015fka bir y\u00f6ne \u00e7ekebilmektedir.<\/p>\n

Tart\u0131\u015fman\u0131n politik arka plan\u0131 ne olursa olsun ba\u015fta tart\u0131\u015fma konusuna dair tarihsel, k\u00fclt\u00fcrel ve sosyolojik verilerin \u00f6ncelikle her iki taraftan da ortaya konmas\u0131 beklenir. Ercan \u00c7a\u011flayan\u2019\u0131n Zazalar, Tarih, K\u00fclt\u00fcr ve Kimlik (Bilgi \u00dcniversitesi Yay., \u0130stanbul, 2016) adl\u0131 eseri i\u015fte b\u00f6ylesi bir beklentiye cevap verebilecek nitelikte. Kitaptan, bir tarih\u00e7i olan \u00c7a\u011flayan\u2019\u0131 b\u00f6yle bir konuda ara\u015ft\u0131rmaya iten nedenin bu tart\u0131\u015fman\u0131n kendisi ve yaratt\u0131\u011f\u0131 bilgi kirlili\u011finin yan\u0131 s\u0131ra kendisinin de tart\u0131\u015fman\u0131n bir taraf\u0131 oldu\u011fu anla\u015f\u0131l\u0131yor. Ancak \u00c7a\u011flayan\u2019\u0131n, Zazalar\u0131n K\u00fcrt olduklar\u0131n\u0131 ileri s\u00fcren bir taraf olarak \u00fczerinde bulundu\u011fu zemin okuruna g\u00fcven veren bir zemin. Zira \u00e7al\u0131\u015fmas\u0131n\u0131 i\u00e7inde konumland\u0131rd\u0131\u011f\u0131 teorik \u00e7er\u00e7evede ele ald\u0131\u011f\u0131 kimlik, etnik, ulus, ulusu olu\u015fturan \u00f6\u011feler gibi \u00fczerinden yapt\u0131\u011f\u0131 tart\u0131\u015fma, bu ve benzeri konulara dair \u00f6nemli bir teorik zemin sa\u011flamaktad\u0131r. Ayr\u0131ca kulland\u0131\u011f\u0131 kaynaklar\u0131n \u00f6nemli bir k\u0131sm\u0131n\u0131n g\u00fcn\u00fcm\u00fcz politik tart\u0131\u015fmalar\u0131n\u0131n ba\u011flam\u0131ndan uzak d\u00f6nemlere, ki\u015fi ya da kurumlara ait olmalar\u0131 g\u00fcvenilir olmas\u0131n\u0131n di\u011fer bir nedeni. Ya da n\u00fcfus say\u0131mlar\u0131 gibi tart\u0131\u015fman\u0131n bir taraf\u0131 olan devletin Cumhuriyet d\u00f6nemi resmi kaynaklar\u0131 da Zazalar\u0131n K\u00fcrt olmad\u0131klar\u0131na dair nesnel bir bilgiye sahip de\u011fildirler. Kitab\u0131n di\u011fer bir \u00f6nemli y\u00f6n\u00fc, tarihi oldu\u011fu kadar sosyolojik, k\u00fclt\u00fcrel, ekonomik, co\u011frafi vb. bilgileri i\u00e7ermesi a\u00e7\u0131s\u0131ndan Zazalar hakk\u0131nda derli toplu bir kaynak olmas\u0131d\u0131r.<\/p>\n

Tutars\u0131zl\u0131klar<\/strong><\/p>\n

\u00c7a\u011flayan\u2019\u0131n \u00f6nemle \u00fczerinde durdu\u011fu bir konu, Zazalar\u0131n K\u00fcrtlerden ayr\u0131 bir grup oldu\u011funu \u00f6ne s\u00fcrenlerin oldu\u011funu d\u00fc\u015f\u00fcnd\u00fckleri dilsel farkl\u0131l\u0131kt\u0131r. Etnisite\/milliyet\u00e7ilik alan\u0131n\u0131n \u00f6nemli teorisyenlerine g\u00f6re de, bir etnik grubu\/milleti tan\u0131mlamak i\u00e7in dilin yaln\u0131z ba\u015f\u0131na yeterli bir \u00f6\u011fe olmad\u0131\u011f\u0131, o grubun \u201ckolektif isim, ortak soy miti, ortak tarih, ortak k\u00fclt\u00fcr, ortak teritorya, dayan\u0131\u015fma duygusu\u201dna sahip olmalar\u0131 beklenir. Dahas\u0131 iddian\u0131n zeminini olu\u015fturan Zazaca ile Kurmanci\u2019nin kar\u015f\u0131l\u0131kl\u0131 anla\u015f\u0131l\u0131r olmamalar\u0131 da hayli g\u00f6reli ve tart\u0131\u015fma g\u00f6t\u00fcr\u00fcr bir \u00f6\u011fedir \u00c7a\u011flayan\u2019a g\u00f6re. \u00d6rne\u011fin, Bing\u00f6l ile Dersimli Zazalar\u0131n birbirlerini anlamad\u0131klar\u0131, keza inan\u00e7 farkl\u0131l\u0131\u011f\u0131ndan kaynakl\u0131 aralar\u0131ndaki duygusal mesafeyi de ak\u0131lda tutulacak olursa kar\u015f\u0131l\u0131kl\u0131 anla\u015f\u0131lmazl\u0131k iddias\u0131n\u0131n sahiplerinin ikna edici olmalar\u0131 zorla\u015f\u0131r.<\/p>\n

Yine dille ba\u011flant\u0131l\u0131 olarak isim \u00fczerinden bir fark yaratarak k\u00f6ken aray\u0131\u015f\u0131 \u00e7abas\u0131n\u0131n da \u00f6nemli tutars\u0131zl\u0131klar bar\u0131nd\u0131rd\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Bu konudaki iddia sahipleri \u00f6ncelikli olarak \u0130ran\u2019daki Behistun ve S\u00fcmer yaz\u0131tlar\u0131 ile Tevrat\u2019taki Zaza kelimesi ile ses benzerli\u011fi ta\u015f\u0131yan birka\u00e7 kelimeden yola \u00e7\u0131karak Zazalar\u0131n \u0130ran, S\u00fcmer ve \u0130brani k\u00f6kenli olduklar\u0131n\u0131 sonucuna var\u0131rlar. Baz\u0131lar\u0131 da D\u0131m\u0131li ismini \u0130ran’daki Deyleme ve Deylemilere dayand\u0131rarak farkl\u0131 bir k\u00f6ken aray\u0131\u015f\u0131na girerler. Arkaik dillerden hi\u00e7birini bilmeyen bu iddia sahiplerinin, Zazalar\u0131 \u0130rani, S\u00fcmer ve \u0130brani gibi \u00fc\u00e7 farkl\u0131 k\u00f6kene dayand\u0131rma tutars\u0131zl\u0131klar\u0131 bir yana, nedense klasik kaynaklardan s\u00f6z etmezler.<\/p>\n

D\u00f6nemin ihtiyac\u0131na g\u00f6re de\u011fi\u015fen tezler<\/strong><\/p>\n

\u00c7a\u011flayan\u2019\u0131n erken Cumhuriyet d\u00f6nemine ait kaynak taramas\u0131nda \u00f6nemli bir k\u0131sm\u0131 asker olan \u2018ara\u015ft\u0131rmac\u0131\u2019lar\u0131n Zazalar\u0131n \u00f6zellikle T\u00fcrk oldu\u011funu vurgulad\u0131klar\u0131 g\u00f6r\u00fcl\u00fcrken, 1990\u2019l\u0131 y\u0131llarda Zazalar\u0131n K\u00fcrt olmad\u0131klar\u0131 vurgusunun \u00f6ne \u00e7\u0131kt\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Anla\u015f\u0131lan Cumhuriyet\u2019in erken d\u00f6neminde yo\u011fun T\u00fcrkle\u015ftirme politikalar\u0131n\u0131n gerekleri do\u011frultusunda K\u00fcrtlerin varl\u0131\u011f\u0131 kabul edilmiyorken, \u201cara\u015ft\u0131rmac\u0131\u201dlar Zazalar\u0131n da do\u011frudan T\u00fcrk olduklar\u0131n\u0131 kan\u0131tlama gayretine girmi\u015fler. 1990\u2019lardan sonra ise K\u00fcrtlerin varl\u0131\u011f\u0131 zoraki de olsa kabul edildikten sonra bu tezlerin kendili\u011finden ge\u00e7erlili\u011fi kalmam\u0131\u015f, yeni bir tez icat etme yoluna gidilmi\u015f. Acaba son d\u00f6nemde Zazalar\u0131n K\u00fcrt olmad\u0131klar\u0131 tezi \u00fczerinde duranlar bu de\u011fi\u015fimi nas\u0131l yorumluyorlar?<\/p>\n

\"\"<\/p>\n

Ortak tarih<\/strong><\/p>\n

Zazalar\u0131n K\u00fcrt olmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrenlerin tarihsel verilerden tamamen yoksun olmalar\u0131na ra\u011fmen, Zazalar\u0131n K\u00fcrt olduklar\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc destekleyecek olduk\u00e7a zengin bir ortak ge\u00e7mi\u015fin varl\u0131\u011f\u0131 hat\u0131rlanmaya de\u011ferdir. D\u0131\u015far\u0131dan yap\u0131lan tan\u0131mlamalar bir yana, Kurmanc ve Zazalar\u0131n ortak tarihi de\u011ferlerine bak\u0131ld\u0131\u011f\u0131nda, diyalekt farkl\u0131l\u0131\u011f\u0131n\u0131n yak\u0131n tarihe kadar bir ayr\u0131\u015fma unsuru olmad\u0131\u011f\u0131 rahatl\u0131kla g\u00f6r\u00fclebilir. Bilhassa K\u00fcrtlerin siyaset sahnesinde daha fazla g\u00f6r\u00fcn\u00fcr olduklar\u0131 20. yy. ba\u015flar\u0131ndan itibaren Zaza ve Kurmanclar\u0131n K\u00fcrt siyasi ve entelekt\u00fcel hareketleri i\u00e7eresinde ortak \u00e7al\u0131\u015fma y\u00fcr\u00fctt\u00fckleri bilinen bir durumdur. Mela Selim (Bitlis), Al\u00ee\u015f\u00ear, \u015eeyh Said, Seyid R\u0131za gibi tarihte \u201cK\u00fcrt ayaklanmalar\u0131\u201d olarak bilinen hareketlerin liderleri olup Zazad\u0131rlar. Keza \u00f6rg\u00fctl\u00fc K\u00fcrt siyaseti ve entelekt\u00fcel \u00e7al\u0131\u015fmalar\u0131nda \u00f6ne \u00e7\u0131km\u0131\u015f pek \u00e7ok isim Zazad\u0131rlar: Liceli Ahmed Ramiz K\u00fcrdizade, Mutkili Xel\u00eel Xeyal\u00ee, Tayyib Ali M\u00fctevelizade, Dr. Fuat, Nureddin Zaza, Said El\u00e7i, Faik Bucak, Dr. \u015eivan, Ren\u00e7ber Aziz bunlar\u0131n sadece bir b\u00f6l\u00fcm\u00fc. Zazalar\u0131n K\u00fcrt olmad\u0131klar\u0131n\u0131 \u00f6ne s\u00fcrenler bunca \u00f6nemli Zaza ismin K\u00fcrt siyasi ve k\u00fclt\u00fcrel hareketlerinde \u00f6ne \u00e7\u0131km\u0131\u015f olmalar\u0131n\u0131 nas\u0131l a\u00e7\u0131kl\u0131yorlar acaba? K\u00fcrt olduklar\u0131n\u0131 d\u00fc\u015f\u00fcnerek derin bir \u2018yan\u0131lsama\u2019 i\u00e7ine mi girmi\u015f olduklar\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorlar? Ya da sadece 1990\u2019lar gibi yak\u0131n ge\u00e7mi\u015fe kadar Zazalar\u0131n etnik kimlik bilincinden yoksun olmalar\u0131yla m\u0131 a\u00e7\u0131kl\u0131yorlar? \u00d6yle ise bu bilincin s\u00f6z konusu y\u0131llarda ortaya \u00e7\u0131kmas\u0131n\u0131n sosyo-tarihsel ko\u015fullar\u0131n\u0131 nas\u0131l a\u00e7\u0131kl\u0131yorlar?<\/p>\n

\u00c7a\u011flayan\u2019\u0131n Martin van Bruinessen\u2019e at\u0131fla dedi\u011fi gibi, Zazalar\u0131n K\u00fcrt olduklar\u0131na dair anlay\u0131\u015f K\u00fcrt milliyet\u00e7ili\u011finin bir icad\u0131 de\u011fil. \u015eayet g\u00fc\u00e7l\u00fc hegemonik bir K\u00fcrt milliyet\u00e7ili\u011fi ve onun icad\u0131 s\u00f6z konusu de\u011fil ise, en az\u0131ndan yukar\u0131da ad\u0131 ge\u00e7en tarihi \u015fahsiyetlere ili\u015fkin ciddi a\u00e7\u0131klamalar\u0131n\u0131n olmas\u0131 beklenir. Elbette bilgi, denetim ve yapt\u0131r\u0131m ara\u00e7lar\u0131n\u0131n \u00f6nemli bir k\u0131sm\u0131n\u0131 elinde bulunduran devlet ayg\u0131t\u0131 ve onun ideolojik iddialar\u0131n\u0131n ta\u015f\u0131y\u0131c\u0131l\u0131\u011f\u0131n\u0131 yapanlar\u0131n bilimsel, tutarl\u0131 ve hakkaniyetli dayanaklar sunma gayreti i\u00e7inde olmamalar\u0131 maalesef pek de \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fil!<\/p>\n

Kurmanclarla Zazalar aras\u0131nda T\u00fcrk koridoru<\/strong><\/p>\n

Cumhuriyet d\u00f6neminin \u00f6nde gelen ideologlar\u0131ndan Hasan Re\u015fit Tankut, Zazalara ili\u015fkin haz\u0131rlad\u0131\u011f\u0131 raporlarda, bir yandan \u201cZazalar\u0131n T\u00fcrkl\u00fc\u011f\u00fcn\u00fc\u201d ispatlamaya \u00e7al\u0131\u015f\u0131rken di\u011fer yandan -a\u015f\u0131r\u0131 nefretinden midir bilinmez- hi\u00e7bir \u015fekilde bunlar\u0131n T\u00fcrk olamayacaklar\u0131n\u0131 da dillendirir. T\u00fcrk olmad\u0131klar\u0131 y\u00f6n\u00fcndeki ku\u015fkular\u0131 a\u011f\u0131r basm\u0131\u015f olmal\u0131 ki 27 May\u0131s 1967 darbesinden sonra Zazalar\u0131n T\u00fcrkle\u015ftirilmesi i\u00e7in Kurmanclarla aralar\u0131na T\u00fcrklerin yerle\u015ftirilerek bir koridor a\u00e7\u0131lmas\u0131n\u0131 ayr\u0131nt\u0131land\u0131rarak \u00f6nerir. Kemalist rejimin her t\u00fcr bilgi, denetim ve yapt\u0131r\u0131m ara\u00e7lar\u0131na sahip devlet ayg\u0131t\u0131 sayesinde amac\u0131n\u0131 ger\u00e7ekle\u015ftirmesi zor de\u011fildir. Cumhuriyetin T\u00fcrkle\u015ftirme politikalar\u0131n\u0131n \u00f6nemli bir aya\u011f\u0131n\u0131 olu\u015fturan iskan kanunlar\u0131, yerinden etme ya da s\u00fcrg\u00fcn pratikleri zaten ba\u015f\u0131ndan beri y\u00fcr\u00fcrl\u00fcktedir.<\/p>\n

\u0130skan kanunlar\u0131 arac\u0131l\u0131\u011f\u0131yla isyanlarla bir \u015fekilde ili\u015fkilendirilen ya da b\u00f6ylesi bir potansiyel bar\u0131nd\u0131rd\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclen \u00f6nemli bir K\u00fcrt n\u00fcfusun T\u00fcrklerin ya\u015fad\u0131\u011f\u0131 \u015fehirlere zorla s\u00fcr\u00fcld\u00fc\u011f\u00fc biliniyor. Belli ba\u015fl\u0131 K\u00fcrt \u015fehirlerine de n\u00fcfusun homojenli\u011fini bozacak \u015fekilde T\u00fcrk n\u00fcfusun yerle\u015ftirildi\u011fi de. Bu konuya dair ara\u015ft\u0131rmalar\u0131n yap\u0131ld\u0131\u011f\u0131, tezlerin haz\u0131rland\u0131\u011f\u0131 da biliniyor. Acaba devlet, Tankut\u2019un yukar\u0131daki \u00f6nerisini hayata ge\u00e7irebildi mi? Buna benzer bilhassa Zaza ve Kurmanclar\u0131n etkile\u015fimini \u00f6nlemeye y\u00f6nelik iskan pratikleri nelerdir? Kitapta bunlar\u0131n cevab\u0131 yok. \u00d6zellikle Zazalar\u0131n yo\u011funlukta oldu\u011fu yerle\u015fim yerlerine ili\u015fkin iskan uygulamalar\u0131 ve sonu\u00e7lar\u0131 ba\u011flam\u0131nda yap\u0131lacak ara\u015ft\u0131rmalar konunun daha etrafl\u0131ca tart\u0131\u015f\u0131lmas\u0131n\u0131 katk\u0131 sa\u011flayacakt\u0131r.<\/p>\n

Klasik ve modern kaynaklarda Zazalar<\/strong><\/p>\n

\u00c7a\u011flayan belli ba\u015fl\u0131 Arap-\u0130slam kaynaklar\u0131n\u0131n yan\u0131 s\u0131ra \u015eerefname, Kitab-\u0131 Cihann\u00fcma, Evliya \u00c7elebi, Kamus\u2019ul alam, tahrir defterleri, m\u00fchimime defterleri, temettuat defterleri, n\u00fcfus defterleri, vilayet salnameleri ve resmi yaz\u0131\u015fmalar gibi belli ba\u015fl\u0131 Osmanl\u0131 kaynaklar\u0131na dayanarak, Zazalar\u0131n ayr\u0131 bir etnik grup olduklar\u0131na dair bir bilgiye rastlanmad\u0131\u011f\u0131, Zazalardan K\u00fcrt gruplar\u0131ndan biri olarak bahsedildi\u011fini sonucuna var\u0131r.<\/p>\n

Modern d\u00f6nem Bat\u0131l\u0131 oryantalist kaynaklardan da Oskar Mann, Karl Hadank ve D. N. Mackenzie d\u0131\u015f\u0131nda kalanlar\u0131n Zazaca\u2019y\u0131 K\u00fcrt\u00e7enin bir diyalekti\u011fi, Zazalar\u0131n da K\u00fcrt olduklar\u0131 konusunda hemfikirdirler. Zazalar\u0131n K\u00fcrt olmad\u0131\u011f\u0131n\u0131 iddia eden bu \u00fc\u00e7 oryantalistin iddialar\u0131 da sadece dil temelli olup tarih, k\u00fclt\u00fcr, sosyoloji dayan\u0131\u015fma duygusu ve ortak mit gibi ayr\u0131 bir halk olman\u0131n gerektirdi\u011fi di\u011fer unsurlardan hi\u00e7birini kapsamaz.<\/p>\n

\u00d6nemli kaynaklardan biri olan Cumhuriyet d\u00f6nemi sonu\u00e7lar\u0131 kamuoyuyla payla\u015f\u0131lm\u0131\u015f olan n\u00fcfus say\u0131m\u0131 verileri de di\u011fer kaynaklar\u0131 do\u011frulamaktad\u0131r. Bunlar 1955-60-65 y\u0131llar\u0131nda yap\u0131lan n\u00fcfus say\u0131mlar\u0131 olup ki\u015filere anadilin soruldu\u011fu say\u0131mlar olmalar\u0131 a\u00e7\u0131s\u0131ndan \u00f6nemlidir. Burada da Zazalar\u0131n \u00f6nemli bir b\u00f6l\u00fcm\u00fcn\u00fcn konu\u015ftuklar\u0131 dili K\u00fcrt\u00e7e kapsam\u0131nda g\u00f6rd\u00fckleri g\u00f6r\u00fclmekte.<\/p>\n

Fexr\u00eeya Adsay-BAS GAZETES\u0130<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Son y\u0131llarda tart\u0131\u015fma g\u00fcndeminin \u00f6nemli konular\u0131ndan birini Zazalar\u0131n etnik k\u00f6keni olu\u015fturmakta. Az \u00e7ok takip edenler tart\u0131\u015fmalar\u0131n odak noktas\u0131n\u0131 Zazalar\u0131n ne olduklar\u0131ndan, nereden gelip nereye gittiklerinden ziyade onlar\u0131n \u2018ne olmad\u0131klar\u0131\u2019 ba\u015fka bir deyi\u015fle \u2018asl\u0131nda K\u00fcrt olmad\u0131klar\u0131\u2019 iddias\u0131 olu\u015fturur. Bu tart\u0131\u015fma \u00e7o\u011fu kez, son y\u0131llar\u0131n politik \u00e7alkant\u0131lar\u0131 i\u00e7inde bu iddian\u0131n h\u00fck\u00fcmet \u00e7evresinden siyaset\u00e7iler taraf\u0131ndan s\u0131kl\u0131kla dile getirilmesi, …<\/p>\n","protected":false},"author":32,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5371],"tags":[4192,17,140,2488],"class_list":["post-13701","post","type-post","status-publish","format-standard","","category-alinti-yazilar","tag-dimilli","tag-slide","tag-zaza","tag-zazalar"],"_links":{"self":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/13701","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/users\/32"}],"replies":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=13701"}],"version-history":[{"count":0,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/13701\/revisions"}],"wp:attachment":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=13701"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=13701"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=13701"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}