{"id":8694,"date":"2025-12-01T22:31:50","date_gmt":"2025-12-01T19:31:50","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8694"},"modified":"2025-12-01T22:31:50","modified_gmt":"2025-12-01T19:31:50","slug":"mehmet-olmez-kok-turk-yazitlari-kul-tigin-okumalari-9-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/mehmet-olmez-kok-turk-yazitlari-kul-tigin-okumalari-9-seminer-ozeti\/","title":{"rendered":"MEHMET \u00d6LMEZ, K\u00d6K T\u00dcRK YAZITLARI: K\u00dcL T\u0130G\u0130N OKUMALARI 9. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

MEHMET \u00d6LMEZ, K\u00d6K T\u00dcRK YAZITLARI: K\u00dcL T\u0130G\u0130N OKUMALARI 9. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131<\/strong><\/p>\n

Bu seminer, K\u00fcl Tegin Yaz\u0131t\u0131\u2019n\u0131n alt\u0131nc\u0131 sat\u0131r\u0131ndan itibaren ilerleyen b\u00f6l\u00fcmlerinin filolojik, tarihsel ve k\u00fclt\u00fcrel \u00e7\u00f6z\u00fcmlemesini yapmay\u0131 ama\u00e7lar. Metindeki unvanlar, toplumsal yap\u0131 terimleri, ses\u2013\u015fekil bilgisi unsurlar\u0131, etimolojiler, tabu kelimeler, fiil yap\u0131lar\u0131 ve siyasi anlat\u0131lar detayland\u0131r\u0131l\u0131r. Ayn\u0131 zamanda Eski T\u00fcrk\u00e7enin Uygurca, Mo\u011folca, Yakut\u00e7a ve di\u011fer T\u00fcrk dilleriyle ili\u015fkisi, kar\u015f\u0131la\u015ft\u0131rmal\u0131 \u00f6rnekler \u00fczerinden a\u00e7\u0131klan\u0131r.<\/p>\n

Ana Temalar<\/strong><\/p>\n

    \n
  1. Temel Kaynaklar ve Ara\u015ft\u0131rma Gelene\u011fi<\/strong><\/li>\n<\/ol>\n

    Seminerde Wilhelm Thomsen\u2019in 1896 tarihli temel \u00e7al\u0131\u015fmas\u0131n\u0131n, K\u00f6kt\u00fcrk yaz\u0131tlar\u0131 ara\u015ft\u0131rmalar\u0131nda h\u00e2l\u00e2 ba\u015fat kaynak oldu\u011fu vurgulan\u0131r. Jean-Paul Roux\u2019nun eski T\u00fcrk inan\u00e7lar\u0131, mitoloji ve s\u00f6zl\u00fck \u00e7al\u0131\u015fmalar\u0131 tan\u0131t\u0131l\u0131r; \u00f6zellikle renk sembolizmi, Tengri kavram\u0131, b\u00f6ri motifi ve di\u011fer k\u00fclt\u00fcrel kavramlara getirdi\u011fi yorumlar\u0131n metin \u00e7\u00f6z\u00fcmlemelerinde nas\u0131l referans h\u00e2line geldi\u011fi belirtilir.<\/p>\n

      \n
    1. \u201cBiliksiz Ka\u011fan \u2013 Yavlak Ka\u011fan\u201d \u0130fadeleri ve Toplumsal Ele\u015ftiri<\/strong><\/li>\n<\/ol>\n

      Ka\u011fan\u0131n bilgisizli\u011fi ve k\u00f6t\u00fcl\u00fc\u011f\u00fc, komutanlar\u0131n da ka\u011fana benzedi\u011fi \u015feklinde anlat\u0131l\u0131r. Bu b\u00f6l\u00fcm, metindeki siyasi ve ahlaki ele\u015ftirinin merkezindedir. Yavlak\/yavuz\/yavr\u0131mak k\u00f6kleri \u00fczerinden \u201ck\u00f6t\u00fcle\u015fme, zay\u0131flama\u201d anlam alan\u0131 a\u00e7\u0131klan\u0131r; halk\u0131n y\u00f6neticilerinin niteli\u011fi \u00fczerinden toplum d\u00fczenini de\u011ferlendirdi\u011fi g\u00f6sterilir.<\/p>\n

        \n
      1. \u00c7in (Tavga\u00e7) Halk\u0131n\u0131n Nitelendirilmesi: Tevlig, K\u00f6rl\u00fcg, Armak\u00e7\u0131<\/strong><\/li>\n<\/ol>\n

        T\u00fcrk beyleri ile halk aras\u0131ndaki uyumsuzlu\u011fun yan\u0131nda, \u00c7in halk\u0131n\u0131n hilek\u00e2r ve aldat\u0131c\u0131 olarak nitelendirilmesi detayland\u0131r\u0131l\u0131r. Tevlig ve k\u00f6rl\u00fcg kelimelerinin Mo\u011folca ile ba\u011f\u0131, armak\/ar\u00admak\u00e7\u0131\u2019n\u0131n ise ger\u00e7ek T\u00fcrk\u00e7e k\u00f6k oldu\u011fu belirtilir. Bu b\u00f6l\u00fcm, K\u00f6kt\u00fcrklerin d\u0131\u015f politik alg\u0131s\u0131 ve kom\u015fu halklara ili\u015fkin stereotiplerini anlamak a\u00e7\u0131s\u0131ndan \u00f6nemlidir.<\/p>\n

          \n
        1. \u201c\u0130nili \u2013 E\u00e7ili \u2013 Kik\u015f\u00fcrmek\u201d Yap\u0131s\u0131n\u0131n Morfolojik ve Tarihsel Analizi<\/strong><\/li>\n<\/ol>\n

          \u201cLi\u201d unsurunun ba\u011fla\u00e7 i\u015flevi, iki kelimeyi \u201cve\u201d anlam\u0131yla ba\u011flamas\u0131 a\u00e7\u0131klan\u0131r. Kik\u015f\u00fcrmek fiilinin yanl\u0131\u015f okunu\u015f tarih\u00e7esi, ta\u015f y\u00fczeyindeki hasarlar ve Divan\u00fc Lugati\u2019t-T\u00fcrk ile Uygur metinlerindeki kar\u015f\u0131l\u0131klarla do\u011fru okunu\u015fun nas\u0131l tespit edildi\u011fi anlat\u0131l\u0131r. Bu b\u00f6l\u00fcm, dil biliminin epigrafiyle ili\u015fkisinin tipik bir \u00f6rne\u011fidir.<\/p>\n

            \n
          1. T\u00fcrk Halk\u0131n\u0131n \u00dclkesini ve Ka\u011fan\u0131n\u0131 Kaybetmesi<\/strong><\/li>\n<\/ol>\n

            \u201cT\u00fcrk bodun elledik elin \u0131\u00e7k\u0131n\u0131 \u0131tm\u0131\u015f; kaganlad\u0131k kagan\u0131n yitiri \u0131tm\u0131\u015f\u201d ifadelerindeki \u0131\u00e7k\u0131nmak (elden \u00e7\u0131karmak) ve yitirmek\/yitilmek fiilleri tarihsel T\u00fcrk\u00e7ede g\u00f6r\u00fclen yard\u0131mc\u0131 fiil yap\u0131lar\u0131yla a\u00e7\u0131klan\u0131r. Bu anlat\u0131, devletin \u00e7\u00f6k\u00fc\u015f s\u00fcrecinin dilsel bir tasviridir ve \u00e7e\u015fitli T\u00fcrk leh\u00e7elerindeki modern izleri (\u00f6zellikle Kazak\u00e7a, K\u0131rg\u0131zca, Tuvaca) \u00f6rneklendirilir.<\/p>\n

              \n
            1. T\u00fcrk Beylerinin T\u00fcrk Ad\u0131n\u0131 B\u0131rakmas\u0131 ve \u00c7in\u2019e Ba\u011flanmas\u0131<\/strong><\/li>\n<\/ol>\n

              T\u00fcrk beylerinin \u201cT\u00fcrk ad\u0131n\u0131\u201d (\u00fcnvan, \u015f\u00f6hret, kimlik) b\u0131rakmalar\u0131, \u00c7ince unvanlar alarak \u00c7in ka\u011fan\u0131na hizmet etmeleri ele al\u0131n\u0131r. \u201cAt\/ad\u201d kelimesindeki uzunluk, runik yaz\u0131tlardaki imla g\u00f6stergeleri ve at\/ad s\u00f6zc\u00fc\u011f\u00fcn\u00fcn tarihsel geli\u015fimi \u00fczerinde durulur. Bu b\u00f6l\u00fcm etno-k\u00fclt\u00fcrel kimlik de\u011fi\u015fimini ortaya koymas\u0131 bak\u0131m\u0131ndan \u00f6nemlidir.<\/p>\n

                \n
              1. Uru O\u011ful \u2013 K\u0131z O\u011ful: Cinsiyetsiz \u2018O\u011ful\u2019 Kavram\u0131<\/strong><\/li>\n<\/ol>\n

                \u201cBey olmaya lay\u0131k erkek evlad\u0131m kul oldu; han\u0131m olmaya lay\u0131k k\u0131z evlad\u0131m cariye oldu\u201d c\u00fcmlesi \u00fczerinden o\u011ful kelimesinin erken T\u00fcrk\u00e7ede cinsiyetsiz bir \u201cevlat\u201d anlam\u0131 ta\u015f\u0131d\u0131\u011f\u0131 a\u00e7\u0131klan\u0131r. Uru\u2019nun erkek, k\u0131z\u0131n ise di\u015fi evlad\u0131 belirtti\u011fi; o\u011ful kelimesinin erkek anlam\u0131n\u0131 daha sonra kazand\u0131\u011f\u0131 belirtilir.<\/p>\n

                  \n
                1. Kul \u2013 K\u00fcng ve Esaret Terminolojisi<\/strong><\/li>\n<\/ol>\n

                  Kul ve k\u00fcng kavramlar\u0131n\u0131n K\u00f6kt\u00fcrk toplumundaki kar\u015f\u0131l\u0131\u011f\u0131; kazak ve k\u0131rg\u0131z a\u011f\u0131zlar\u0131nda korunmu\u015f bi\u00e7imleriyle tarihsel s\u00fcreklilikleri a\u00e7\u0131klan\u0131r. Bu kavramlar\u0131n, T\u00fcrklerin \u00c7in\u2019e vergi ve i\u015fg\u00fcc\u00fc sa\u011flamak zorunda kald\u0131klar\u0131 d\u00f6nemin sosyopolitik ba\u011flam\u0131na \u0131\u015f\u0131k tuttu\u011fu vurgulan\u0131r.<\/p>\n

                    \n
                  1. \u201cT\u00fcrk Begler T\u00fcrk At\u0131n Itt\u0131\u201d: At\/Ad Kavram\u0131n\u0131n Kay\u0131p Kimlik Ba\u011flam\u0131<\/strong><\/li>\n<\/ol>\n

                    T\u00fcrk beylerinin T\u00fcrk ad\u0131n\u0131 b\u0131rakmas\u0131, kimli\u011fin ve siyasi birlik duygusunun kayb\u0131 olarak yorumlan\u0131r. At\/ad bi\u00e7imleri aras\u0131ndaki fark, uzun \u00fcnl\u00fc meselesi, Yakut\u00e7a ve T\u00fcrkmence kar\u015f\u0131l\u0131klar\u0131 \u00fczerinden a\u00e7\u0131klan\u0131r; Talat Tekin\u2019in tespitleri aktar\u0131l\u0131r.<\/p>\n

                      \n
                    1. T\u00fcrklerin \u00c7in Ad\u0131na Do\u011fu ve Bat\u0131 Seferleri<\/strong><\/li>\n<\/ol>\n

                      T\u00fcrklerin \u00c7in ad\u0131na Kore\u2019ye (B\u00f6kl\u00fc Ka\u011fan\u2019a) ve bat\u0131da Demir Kap\u0131\u2019ya kadar sefer yapt\u0131\u011f\u0131 belirtilir. Xuanzang\u2019\u0131n \u00c7in seferleriyle ili\u015fki kurulmas\u0131, \u00c7in\u2013T\u00fcrk asker\u00ee i\u015fbirli\u011fi \u00f6rneklerinin tarihsel arka plan\u0131n\u0131 a\u00e7\u0131klar.<\/p>\n

                        \n
                      1. \u201cElin T\u00f6resin Al\u0131vermi\u015f\u201d: T\u00fcrklerin \u00c7in\u2019e D\u00fczen Sa\u011flamas\u0131<\/strong><\/li>\n<\/ol>\n

                        T\u00fcrklerin \u00c7in ka\u011fan\u0131 i\u00e7in \u00fclke d\u00fczenini sa\u011flad\u0131\u011f\u0131, isyanlar\u0131 bast\u0131rd\u0131\u011f\u0131 ve askeri idareyi \u00fcstlendi\u011fi anlat\u0131l\u0131r. El (\u00fclke) ve t\u00f6re (kanun, d\u00fczen) kavramlar\u0131n\u0131n filolojik \u00e7\u00f6z\u00fcmlemesi yap\u0131l\u0131r; t\u00f6renin t\u00f6r\u00fc > t\u00f6re geli\u015fimi ele al\u0131n\u0131r.<\/p>\n

                          \n
                        1. Kara Bodun\u2019un Ele\u015ftirileri ve Toplumsal Bilin\u00e7<\/strong><\/li>\n<\/ol>\n

                          \u201cKara bodun\u201d yani halk\u0131n, y\u00f6neticilere y\u00f6nelik ele\u015ftirileri aktar\u0131l\u0131r. \u201c\u00dclkem nerededir? Kime \u00fclkeler kazand\u0131r\u0131yorum?\u201d gibi ifadeler halk\u0131n politik bilincini ve toplumsal sorgulama kapasitesini g\u00f6sterir. Kan\u0131, kemke gibi soru s\u00f6zc\u00fcklerinin tarihsel kullan\u0131mlar\u0131 da a\u00e7\u0131klan\u0131r.<\/p>\n

                            \n
                          1. Kazganmak, Ermek\/Emi\u015f ve Fiil Yap\u0131lar\u0131<\/strong><\/li>\n<\/ol>\n

                            Kazganmak fiili fethetmek\/kazanmak anlam\u0131nda de\u011ferlendirilir; kazga- k\u00f6k\u00fcn\u00fcn ba\u011f\u0131ms\u0131z bir fiil olarak bulunmay\u0131\u015f\u0131 tart\u0131\u015f\u0131l\u0131r. Ermek yard\u0131mc\u0131 fiilinin imi\u015f, idi, eken bi\u00e7imlerine d\u00f6n\u00fc\u015f\u00fcm\u00fc ve bunlar\u0131n tarihsel yay\u0131l\u0131m\u0131 anlat\u0131l\u0131r.<\/p>\n

                            Sonu\u00e7<\/strong><\/p>\n

                            Bu seminer, K\u00f6kt\u00fcrk yaz\u0131tlar\u0131n\u0131n dilsel \u00e7\u00f6z\u00fcmlemesiyle tarih\u00ee, k\u00fclt\u00fcrel ve siyasi i\u00e7eriklerini b\u00fct\u00fcnl\u00fckl\u00fc bir yap\u0131da ortaya koyar. Kavim adlar\u0131, unvanlar, fiil yap\u0131lar\u0131, kimlik kavramlar\u0131 ve metinler aras\u0131 kar\u015f\u0131la\u015ft\u0131rmalar \u00fczerinden Eski T\u00fcrk toplumunun d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131 yeniden anla\u015f\u0131l\u0131r h\u00e2le gelir. Ayn\u0131 zamanda modern T\u00fcrk dillerinin eski metinleri \u00e7\u00f6z\u00fcmlemedeki \u00f6nemine i\u015faret eden \u00f6rnekler, dilsel s\u00fcreklili\u011fi ve k\u00fclt\u00fcrel haf\u0131zay\u0131 g\u00f6r\u00fcn\u00fcr k\u0131lar.<\/p>\n

                             <\/p>\n

                            Purpose of the Seminar<\/strong><\/p>\n

                            This seminar aims to conduct a philological, historical, and cultural analysis of the sixth line of the K\u00fcl Tegin inscription and the following sections. The meanings of titles, social structure terms, elements of phonology and morphology, etymologies, taboo words, verb structures, and political narratives in the text are explained in detail. At the same time, the relationship of Old Turkic with Uygur, Mongolian, Yakut, and other Turkic languages is clarified through comparative examples.<\/p>\n

                            Main Themes<\/strong><\/p>\n

                              \n
                            1. Fundamental Sources and the Research Tradition<\/strong><\/li>\n<\/ol>\n

                              The seminar emphasizes that Wilhelm Thomsen\u2019s 1896 foundational work is still the leading source in K\u00f6kt\u00fcrk inscription research. Jean-Paul Roux\u2019s studies on ancient Turkic beliefs, mythology, and lexicography are introduced; his interpretations regarding color symbolism, the concept of Tengri, the wolf motif, and other cultural notions are shown to have become reference points in textual analysis.<\/p>\n

                                \n
                              1. The Expressions \u201cIgnorant Khagan \u2013 Wicked Khagan\u201d and Social Criticism<\/strong><\/li>\n<\/ol>\n

                                The khagan\u2019s ignorance and wickedness, and the statement that commanders resemble the khagan, are explained. This section is central to the political and moral critique in the text. Through the roots yavlak \/ yavuz \/ yavr\u0131mak<\/em>, the semantic field of \u201cdeterioration, corruption, weakening\u201d is described; it is shown that the people evaluate the social order on the basis of the qualities of their rulers.<\/p>\n

                                  \n
                                1. The Description of the Chinese (Tavga\u00e7) People: Tevlig, K\u00f6rl\u00fcg, Armak\u00e7\u0131<\/strong><\/li>\n<\/ol>\n

                                  In addition to the incompatibility between Turkish lords and the people, the Chinese are described as deceitful and deceptive. The Mongolic connections of the words tevlig<\/em> and k\u00f6rl\u00fcg<\/em>, and the fact that armak\/armac\u0131<\/em> is a true Turkic root, are stated. This section is important for understanding the K\u00f6kt\u00fcrks\u2019 perception of neighboring peoples and their political stereotypes.<\/p>\n

                                    \n
                                  1. Morphological and Historical Analysis of the Structure \u201c\u0130nili \u2013 E\u00e7ili \u2013 Kik\u015f\u00fcrmek\u201d<\/strong><\/li>\n<\/ol>\n

                                    The conjunctive function of the element -li<\/em>, which connects two words with the meaning \u201cand,\u201d is explained. The history of the misreading of the verb kik\u015f\u00fcrmek<\/em>, the surface damage on the stone, and the way the correct reading was established using correspondences in the Divan\u00fc Lugati\u2019t-T\u00fcrk and Uygur texts are described. This section is a typical example of the relationship between linguistics and epigraphy.<\/p>\n

                                      \n
                                    1. The Turkish People Losing Their Country and Their Khagan<\/strong><\/li>\n<\/ol>\n

                                      The expressions \u201cthe Turkish people caused their country to slip from their hands; they caused their khagan to be lost\u201d are explained through the verb structures \u0131\u00e7k\u0131nmak<\/em> (to let slip away) and yitirmek \/ yitilmek<\/em>. This narrative is a linguistic depiction of the collapse of the state, and its modern reflections in various Turkic dialects (especially Kazakh, Kyrgyz, Tuvan) are exemplified.<\/p>\n

                                        \n
                                      1. Turkish Lords Abandoning the Turkish Name and Submitting to China<\/strong><\/li>\n<\/ol>\n

                                        It is explained that Turkish lords abandoned the \u201cTurkish name\u201d (title, reputation, identity) and adopted Chinese titles, entering into the service of the Chinese khagan. The length in the word at\/ad<\/em>, orthographic markers in runic inscriptions, and the historical development of the word are discussed. This section is important for revealing ethno-cultural identity change.<\/p>\n

                                          \n
                                        1. Uru O\u011ful \u2013 K\u0131z O\u011ful: The Gender-Neutral Concept of \u201cO\u011ful\u201d<\/strong><\/li>\n<\/ol>\n

                                          Based on the sentence \u201cMy son, who was worthy of becoming a lord, became a slave; my daughter, who was worthy of becoming a lady, became a concubine,\u201d it is explained that o\u011ful<\/em> originally meant \u201cchild\u201d without gender. Uru<\/em> marked male and k\u0131z<\/em> marked female offspring; o\u011ful<\/em> later acquired the meaning \u201cmale child.\u201d<\/p>\n

                                            \n
                                          1. Kul \u2013 K\u00fcng and the Terminology of Slavery<\/strong><\/li>\n<\/ol>\n

                                            The meanings of kul<\/em> and k\u00fcng<\/em> in K\u00f6kt\u00fcrk society, and their preservation in Kazakh and Kyrgyz dialects, are explained. These terms illuminate the sociopolitical context of the period when the Turks were obliged to provide labor and tribute for China.<\/p>\n

                                              \n
                                            1. \u201cT\u00fcrk Begler T\u00fcrk At\u0131n Itt\u0131\u201d: The Concept of At\/Ad in the Context of Lost Identity<\/strong><\/li>\n<\/ol>\n

                                              The abandonment of the Turkish name by Turkish lords is interpreted as a loss of identity and political unity. The difference between at\/ad<\/em>, the issue of long vowels, and the correspondences in Yakut and Turkmen are explained; Talat Tekin\u2019s findings are referenced.<\/p>\n

                                                \n
                                              1. The Eastern and Western Campaigns Conducted for China<\/strong><\/li>\n<\/ol>\n

                                                It is stated that the Turks fought campaigns for China as far as Korea (B\u00f6kl\u00fc Ka\u011fan) in the east and as far as the Iron Gate in the west. The connection with Xuanzang\u2019s campaigns provides historical background for examples of Chinese\u2013Turkish military cooperation.<\/p>\n

                                                  \n
                                                1. \u201cElin T\u00f6resin Al\u0131vermi\u015f\u201d: The Turks Establishing Order for China<\/strong><\/li>\n<\/ol>\n

                                                  It is explained that the Turks established the country\u2019s order, suppressed rebellions, and took charge of military administration for the Chinese khagan. The philological analysis of el<\/em> (country) and t\u00f6re<\/em> (law, order) is given, and the development from t\u00f6r\u00fc<\/em> to t\u00f6re<\/em> is discussed.<\/p>\n

                                                    \n
                                                  1. The Criticism and Social Awareness of the Kara Bodun<\/strong><\/li>\n<\/ol>\n

                                                    The criticisms of the kara bodun<\/em>, the common people, toward their rulers are presented. Expressions such as \u201cWhere is my country? For whom am I winning lands?\u201d show the people\u2019s political consciousness and capacity for social questioning. The historical uses of interrogative words such as kan\u0131<\/em> and kemke<\/em> are also explained.<\/p>\n

                                                      \n
                                                    1. Kazganmak, Ermek\/Emi\u015f and Verb Structures<\/strong><\/li>\n<\/ol>\n

                                                      The verb kazganmak<\/em> is interpreted in the meanings \u201cto conquer \/ to win,\u201d and the fact that its base kazga-<\/em> does not survive as an independent verb is discussed. The transformation of the auxiliary verb ermek<\/em> into the forms imi\u015f, idi, eken<\/em> and their historical spread is explained.<\/p>\n

                                                      Conclusion<\/strong><\/p>\n

                                                      This seminar presents a comprehensive philological and historical reading of the K\u00f6kt\u00fcrk inscriptions by analyzing titles, verb structures, identity concepts, tribal names, and cross-linguistic comparisons. Through these analyses, the intellectual worldview of early Turkic society becomes understandable again. At the same time, the examples demonstrating the importance of modern Turkic languages in interpreting ancient texts make linguistic continuity and cultural memory visible.<\/p>\n

                                                       <\/p>\n","protected":false},"excerpt":{"rendered":"

                                                      MEHMET \u00d6LMEZ, K\u00d6K T\u00dcRK YAZITLARI: K\u00dcL T\u0130G\u0130N OKUMALARI 9. SEM\u0130NER […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-8694","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8694","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=8694"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8694\/revisions"}],"predecessor-version":[{"id":8695,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8694\/revisions\/8695"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8694"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}