{"id":18103,"date":"2025-01-10T12:22:09","date_gmt":"2025-01-10T12:22:09","guid":{"rendered":"https:\/\/research.ddev.site\/?p=17396"},"modified":"2025-01-10T12:22:09","modified_gmt":"2025-01-10T12:22:09","slug":"ibn-haldunda-sehir-ve-medeniyet","status":"publish","type":"tez","link":"https:\/\/rc.hku.edu.tr\/kimam\/tezler\/ibn-haldunda-sehir-ve-medeniyet\/","title":{"rendered":"\u0130bn Haldun’da \u015eehir ve Medeniyet"},"content":{"rendered":"

Tez K\u00fcnyesi<\/strong><\/h3>\n
\n

Ba\u015fl\u0131k:<\/strong> \u0130bn Haldun’da \u015eehir ve Medeniyet \/ City and Civilization in \u0130bn Haldun
\nYazar:<\/strong> Recep Can \u015een
\nDan\u0131\u015fman:<\/strong> Yrd. Do\u00e7. Dr. Serdar Sa\u011flam
\nYer Bilgisi:<\/strong> Hacettepe \u00dcniversitesi \/ Sosyal Bilimler Enstit\u00fcs\u00fc \/ Sosyoloji Ana Bilim Dal\u0131
\nKonu:<\/strong> Sosyoloji
\nTez T\u00fcr\u00fc:<\/strong> Y\u00fcksek Lisans
\nTez No:<\/strong> 257873<\/p>\n

\n\n\n\n
\u00d6ZET<\/p>\n

Bu \u00e7al\u0131\u015fmada, \u0130bn Haldun’un \u015fehir ve medeniyet konular\u0131ndaki d\u00fc\u015f\u00fcnce ve de\u011ferlendirmeleri ara\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. \u00c7al\u0131\u015fmada \u00f6ncelikle, \u0130bn Haldun’un d\u00fc\u015f\u00fcnce ve sistemati\u011fini anlamak a\u00e7\u0131s\u0131ndan esas olan kavramlar tespit edilmi\u015f ve bunlar\u0131n a\u00e7\u0131klamalar\u0131 yap\u0131lm\u0131\u015ft\u0131r. Bu kapsamda asabiyet ,umran, bedevilik ve hadarilik kavramlar\u0131 \u00fczerinde yo\u011funla\u015f\u0131lm\u0131\u015ft\u0131r. \u00c7al\u0131\u015fmada daha sonra \u0130bn Haldun’un medeniyet kuram\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. \u0130bn Haldun, Mukaddime’de medeniyet kavram\u0131n\u0131 do\u011frudan kullanmadan, umran, bedevilik, hadarilik kavramlar\u0131 \u00fczerinden bir medeniyet teorisi geli\u015ftirir. Bu \u00e7er\u00e7evede \u0130bn Haldun bir yandan genel bir insanl\u0131k medeniyeti\/insan uygarl\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesi ortaya koyar, di\u011fer yandan toplumlar\u0131n, \u00fclkelerin medeniyetinden bahseder. Yine bir taraftan bedevi umran-hadari umran vurgular\u0131yla medeniyet-k\u00fclt\u00fcr ayr\u0131m\u0131na dikkat \u00e7eker, \u00f6te taraftan \u015fehirlilik ve \u015fehirle\u015fme \u00fczerinden medeniyet-ilerleme ili\u015fkisini ortaya koyar. \u00c7al\u0131\u015fmada, medeniyet kuram\u0131 ile ilgisi bak\u0131m\u0131ndan ayr\u0131 bir b\u00f6l\u00fcm halinde \u0130bn Haldun’un \u015fehir kuram\u0131 ele al\u0131nm\u0131\u015ft\u0131r. Bu kapsamda \u015fehirlerin olu\u015fumu, \u015fehirlerin \u00f6zellikleri, \u015fehirle\u015fme ve beraberinde getirdi\u011fi sorunlar, \u015fehir ve medeniyet etkile\u015fimi \u0130bn Haldun’un bak\u0131\u015f a\u00e7\u0131s\u0131yla ortaya konmu\u015ftur. \u00c7al\u0131\u015fmada son olarak, \u0130bn Haldun’un \u015fehir kuram\u0131 ile \u00e7a\u011fda\u015f bat\u0131l\u0131 yakla\u015f\u0131mlar\u0131n k\u0131sa bir de\u011ferlendirmesi yap\u0131lm\u0131\u015ft\u0131r. \u00c7al\u0131\u015fmada temel kaynak olarak \u0130bn Haldun’un Mukaddime isimli eseri kullan\u0131lm\u0131\u015ft\u0131r. Bu kapsamda Mukaddime’nin d\u00f6rt farkl\u0131 \u00e7evirisi (Ugan,1968;Dursun,1977;Kendir,2004;Uluda\u011f,2007) temel kavramlar ve dil \u00f6zellikleri a\u00e7\u0131s\u0131ndan kar\u015f\u0131la\u015ft\u0131r\u0131lm\u0131\u015f ve \u00e7evirilerde ortak alg\u0131 ve de\u011ferlendirmeler bulundu\u011fu tespit edilmi\u015ftir. Kavramlara y\u00f6nelik yak\u0131n-ortak anlamland\u0131rmalar s\u00f6z konusu oldu\u011fu i\u00e7in \u00e7al\u0131\u015fman\u0131n b\u00fct\u00fcn\u00fcnde Halit Kendir(Kendir,2004) ve S\u00fcleyman Uluda\u011f(Uluda\u011f,2007) taraf\u0131ndan yap\u0131lan \u00e7eviriler kullan\u0131lm\u0131\u015ft\u0131r. Anahtar s\u00f6zc\u00fckler: Mukaddime, Umran, Medeniyet, \u015eehir.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
ABSTRACT<\/p>\n

The consideration and assessments of Ibn Haldun about the city and civilization have been inquired in this study. Main conceptions, in view of understanding the system of Ibn Haldun?s perception, have been determined and explained. Solidarity, society, primitivism and city planning have been focused. Then, the civilization theory of Ibn Haldun has been considered. Ibn Haldun develops a civilization theory through society, primitivism and city planning without using civilization conception directly in Mukaddime. In this framework, in one hand, Ibn Haldun points out a general thought of mankind civilization \/ human civilization, on the other hand he points out the civilization of societies and countries. At the same time, he points out the differentiation of civilization and culture by emphasizing solidarity, society, primitivism and city planning and the relationship between civilization and progress emphasizing urbanization and citizenship. In a different chapter, the city theory of Ibn Haldun, in view of civilization theory, has been considered in this study. The formation and features of cities, urbanization and its problems, interaction of city and civilization have been put forth in view of Ibn Haldun. The last thing considered in this study is a short assessment of the city theory and modern western approach. Key words: Mukaddime, Society, Civilization, City<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

SONU\u00c7 VE DE\u011eERLEND\u0130RME<\/p>\n

\u0130bn Haldun, toplum \u00fczerinden farkl\u0131 a\u00e7\u0131l\u0131mlar yapmaktad\u0131r. Bunlardan ilki, insanl\u0131\u011f\u0131n toplumsal geli\u015fim seyrini sunmas\u0131d\u0131r. Bu anlamda, insanl\u0131k medeniyeti, iptidailikten bedevili\u011fe ve oradan da hadarili\u011fe do\u011fru bir toplumsal geli\u015fim seyri izlemektedir. \u0130kinci olarak, toplum modelleri \u00e7izer. \u0130lki, insanlar\u0131n avc\u0131-toplay\u0131c\u0131 olarak tabiatta var olanlar\u0131 t\u00fcketti\u011fi g\u00f6\u00e7ebe toplumsal a\u015famad\u0131r. Ard\u0131ndan, hayvanc\u0131l\u0131k ve \u00e7ift\u00e7ilik yap\u0131lan yar\u0131 g\u00f6\u00e7ebe-yerle\u015fik toplumsal model ortaya \u00e7\u0131kar ve nihayet, yerle\u015fik hayat\u0131n b\u00fct\u00fcn olu\u015fumlar\u0131n\u0131n sergilendi\u011fi \u015fehir toplumu ger\u00e7ekle\u015fir.<\/p>\n

\u00dc\u00e7\u00fcnc\u00fc olarak, k\u00fclt\u00fcr-medeniyet ayr\u0131m\u0131n\u0131 vurgular. Burada, a\u011f\u0131rl\u0131kl\u0131 olarak, bedevi k\u00fclt\u00fcr ile hadari k\u00fclt\u00fcr modelleri ayr\u0131nt\u0131land\u0131r\u0131l\u0131r. Bedevilikten hadarili\u011fe ge\u00e7i\u015fi sa\u011flayan temel dinamik asabiyettir. \u00c7\u00fcnk\u00fc asabiyetin nihai hedefi m\u00fclkt\u00fcr. Bu ama\u00e7la asabiyet m\u00fclke do\u011fru y\u00f6nelir. Bu y\u00f6neli\u015f fetih veya g\u00f6\u00e7t\u00fcr. Badiyede kalan asabiyet geli\u015femez, medenile\u015femez. G\u00f6\u00e7 eden asabiyet ilerler, geli\u015fir, medenile\u015fir. \u0130kinci dinamik, i\u015fb\u00f6l\u00fcm\u00fc temelinde uzmanla\u015fmad\u0131r. Temel ihtiya\u00e7lar i\u00e7in yard\u0131mla\u015fma ve dayan\u0131\u015fma i\u00e7ine giren insanlar, aralar\u0131nda i\u015fb\u00f6l\u00fcm\u00fc yaparlar. Bunun neticesinde ortaya \u00e7\u0131kan g\u00fc\u00e7 birli\u011fi, zamanla \u00fcretim fazlas\u0131 mallar ortaya \u00e7\u0131kar\u0131r. Bununla ayn\u0131 anda, \u00e7e\u015fitli sanatlar ve meslekler geli\u015fir. B\u00f6ylece, ihtiya\u00e7lar daha k\u0131sa s\u00fcrede, daha m\u00fckemmel ve daha \u00e7ok kar\u015f\u0131lan\u0131r hale gelir.<\/p>\n

D\u00fc\u015f\u00fcnme yetisi ve el becerisini \u00fcretimin hizmetine sunan insano\u011flu, b\u00f6ylece sanayiye ula\u015f\u0131r. Temel ihtiya\u00e7lar\u0131 kar\u015f\u0131lama a\u015famas\u0131ndan haci ve kemali ihtiya\u00e7lar\u0131 kar\u015f\u0131lama a\u015famas\u0131na ge\u00e7ilir. Toplumu cemaat-cemiyet (badiye-hadar) ayr\u0131m\u0131nda modelleyen \u0130bn Haldun, ayn\u0131 zamanda k\u00fclt\u00fcr-medeniyet ayr\u0131m\u0131n\u0131 da ger\u00e7ekle\u015ftirir. Bu ayr\u0131mda medeniyet \u00fcst yap\u0131y\u0131, k\u00fclt\u00fcr ise altyap\u0131y\u0131 olu\u015fturmaktad\u0131r. Bedevi k\u00fclt\u00fcr ile hadari k\u00fclt\u00fcr insanl\u0131k medeniyetinin olu\u015fumlar\u0131 olarak sunulur. Bu arada hadari k\u00fclt\u00fcr\u00fc yayg\u0131n ve geli\u015fmi\u015f olan milletlerin de geli\u015fmi\u015f medeniyetleri oldu\u011funu belirtir.<\/p>\n

Medeniyetle beraber medenilik ayr\u0131 bir olgu olarak vurgulan\u0131r. Medenilik, hadariliktir. Ancak medenilik, sosyal yap\u0131, teknik ve k\u00fclt\u00fcrel a\u00e7\u0131dan geli\u015fmi\u015flik olarak de\u011ferlendirilip bunun d\u0131\u015f\u0131nda ahlaki a\u00e7\u0131dan \u00f6zel bir olumluluk i\u00e7ermez. \u00c7\u00fcnk\u00fc medenilik, bedevili\u011fin safl\u0131\u011f\u0131, sa\u011flaml\u0131l\u0131\u011f\u0131, dayan\u0131kl\u0131l\u0131\u011f\u0131, cesaretlili\u011finin kayboldu\u011fu \u015fehir hayat\u0131n\u0131 simgeler. Medeniler \u015fehirlerde ya\u015far, haci ve kemali ihtiya\u00e7lar\u0131 vard\u0131r, tekni\u011fin imkanlar\u0131ndan faydalan\u0131rlar, g\u0131dalar\u0131 i\u015flenmi\u015f ve \u00e7e\u015fitlidir, evleri ihti\u015faml\u0131, k\u0131yafetleri g\u00fczeldir. Fakat dini ve ahlaki a\u00e7\u0131dan \u00fcst\u00fcn de\u011fildirler. Artan ihtiya\u00e7lar\u0131 ve bunu ne \u015fekilde olursa olsun kar\u015f\u0131lama arzular\u0131, onlar\u0131 de\u011ferler a\u00e7\u0131s\u0131ndan zay\u0131flat\u0131r.<\/p>\n

Bedevilik ve hadarilik, biri tamamen kaybolduktan sonra di\u011feri ortaya \u00e7\u0131kan olu\u015fumlar de\u011fildir. Ba\u015flang\u0131\u00e7ta yaln\u0131zca bedevilik vard\u0131r. Zamanla hadarilik ortaya \u00e7\u0131kar. Ancak bedevilik ve hadarilik ayn\u0131 anda, yan yana olu\u015fumlar olarak varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrmeye devam ederler. \u00c7\u00f6llerde, sahralarda, k\u00f6ylerde ve kasabalarda bedevi k\u00fclt\u00fcr varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcrken, hemen yan\u0131 ba\u015f\u0131nda \u015fehirlerde hadari k\u00fclt\u00fcr b\u00fct\u00fcn ihti\u015fam\u0131yla kendini g\u00f6sterir. Bedevilik bir k\u00fclt\u00fcrel unsur olarak kal\u0131r. Hadarilik ise \u015fehir, devlet, aile, meslekler, sanatlar, sanayi, ilimler, tabakala\u015fma, dil, e\u011fitim, kurumlar, mimari olu\u015fumlar\u0131 ile medeniyetin bizzat kendisi olarak \u00f6ne \u00e7\u0131kar. Medeniyeti k\u00fclt\u00fcrden farkl\u0131, ilerlemi\u015f, geli\u015fmi\u015f, medenile\u015fmi\u015f, akl\u0131n ve elin (bilim, d\u00fc\u015f\u00fcnce, sanat, teknik ve sanayi olarak) m\u00fckemmele ula\u015ft\u0131\u011f\u0131 bir a\u015fama olarak ele al\u0131rsak, bu hadarili\u011fin bizzat kendisidir.<\/p>\n

\u0130bn Haldun\u2019un, insandan ba\u015flayan, cemiyetler ve devleti i\u00e7ine alan, \u00fcretim tarzlar\u0131n\u0131n ve \u015fehir hayat\u0131n\u0131n incelendi\u011fi teorisinin bir b\u00fct\u00fcnl\u00fck olu\u015fturdu\u011fu s\u00f6ylenebilir. Ancak, bu zincir, s\u0131f\u0131rdan ba\u015flayan ve bir yerde son bulan bir do\u011fru \u015feklinde de\u011fil, s\u00fcrekli devam eden bir s\u00fcre\u00e7tir. Bu s\u00fcre\u00e7 i\u00e7erisinde de \u015fehir ve \u015fehirle\u015fmenin \u0130bn Haldun sosyolojisi i\u00e7erisinde ayr\u0131 bir \u00f6nemi bulunmaktad\u0131r.<\/p>\n

\u0130bn Haldun, bedevi umranda ya\u015fayan insanlarla hadari umranda ya\u015fayan insanlar\u0131n \u00f6zelliklerini kar\u015f\u0131la\u015ft\u0131r\u0131rken bedevilerin her bak\u0131mdan, \u00f6zellikle de ahlak bak\u0131m\u0131ndan hadarilerden daha \u00fcst\u00fcn oldu\u011funu \u00f6ne s\u00fcrer ve bedevilerin daha iyi, daha cesur, kanaatk\u00e2r oldu\u011funu vurgular. \u015eehir hayat\u0131n\u0131n insana bir\u00e7ok imkan sa\u011flad\u0131\u011f\u0131n\u0131, insan\u0131n ancak hadari umranda ihtiya\u00e7lar\u0131n\u0131 m\u00fckemmel olarak ger\u00e7ekle\u015ftirebildi\u011fini \u00f6ne s\u00fcrmesine ra\u011fmen, \u0130bn Haldun, ahlaki \u00f6zellikleri bak\u0131m\u0131ndan da bedevi hayat tarz\u0131n\u0131 \u00f6ver gibi g\u00f6r\u00fcnmektedir. Bununla beraber, \u0130bn Haldun\u2019un bedevi hayat\u0131 tavsiye etmesi gibi bir durum s\u00f6z konusu de\u011fildir. Haldun, \u015fehirle\u015fme konusunda organizmac\u0131 bir yakla\u015f\u0131m geli\u015ftirmi\u015f; toplumlar\u0131n art\u0131 \u00fcr\u00fcn seviyesine geldikten ve l\u00fcks ya\u015fama imkanlar\u0131 elde etmelerinden sonra \u015fehirle\u015fmenin gerileyerek bedevili\u011fe ge\u00e7i\u015f ya\u015fayaca\u011f\u0131n\u0131 belirtmi\u015ftir.<\/p>\n

Genel olarak denilebilir ki, \u0130slam k\u00fclt\u00fcr\u00fc kentli bir k\u00fclt\u00fcr\u00fc te\u015fvik ederek, insanlar\u0131n farkl\u0131l\u0131klar\u0131yla birlikte bir arada ya\u015famalar\u0131 ve d\u00fcnyevi zenginlikleri e\u015fit olmasa bile payla\u015fmalar\u0131 i\u00e7in ortamlar haz\u0131rlam\u0131\u015ft\u0131r. Bu ba\u011flamda \u0130bn Haldun da bedevili\u011fe \u00e7e\u015fitli olumlu anlamlar y\u00fcklese de \u015fehirle\u015fmenin ka\u00e7\u0131n\u0131lmaz oldu\u011fu ve ilimlerin de ancak \u015fehirlerde ortaya \u00e7\u0131kabilece\u011finin alt\u0131n\u0131 \u00e7izmi\u015ftir.<\/p>\n

\u0130bn Haldun\u2019a g\u00f6re \u015fehir, belli bir refah d\u00fczeyine ula\u015fm\u0131\u015f halk\u0131n g\u00fcvenlik ve daha rahat ya\u015fama amac\u0131yla istikrarl\u0131 bir yap\u0131da hayatlar\u0131n\u0131 s\u00fcrd\u00fcrme iste\u011finden ortaya \u00e7\u0131kmaktad\u0131r. Toplumsal ya\u015fam\u0131n kent ve k\u0131r \u015feklinde ayr\u0131ld\u0131\u011f\u0131 \u0130bn Haldun d\u00fc\u015f\u00fcncesinde yerle\u015fiklik ve g\u00f6\u00e7ebelik de\u011fil; \u00fcretim bi\u00e7imi bu ayr\u0131m\u0131 belirlemektedir. K\u0131rsal alandaki \u00fcretim art\u0131\u015f\u0131, yeni ihtiya\u00e7lar\u0131n belirmesine ve \u00fcretimin pazarlanmas\u0131 ihtiyac\u0131na yol a\u00e7t\u0131\u011f\u0131 i\u00e7in \u015fehir hayat\u0131n\u0131 ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. \u0130bn Haldun organizmac\u0131 bir \u015fehir anlay\u0131\u015f\u0131 geli\u015ftirerek; \u015fehirlerin de t\u0131pk\u0131 insanlar gibi do\u011fdu\u011funu, ya\u015fad\u0131\u011f\u0131n\u0131, geli\u015fti\u011fini ve yok oldu\u011funu belirtmi\u015ftir. \u0130bn Haldun’a g\u00f6re; daha kalabal\u0131k halk topluluklar\u0131n\u0131 bir araya toplayan \u015fehir hayat\u0131, medeniyetin ilk a\u015famas\u0131n\u0131 olu\u015fturmaktad\u0131r. Devletin olu\u015fumu ve \u015fehirlerin kurulu\u015fu aras\u0131nda da \u00f6nemli ba\u011flar oldu\u011funu ifade eden \u0130bn Haldun, evrimci bir bak\u0131\u015f a\u00e7\u0131s\u0131yla devletin ikinci evresinden sonra \u015fehirle\u015fmenin de geli\u015fim g\u00f6sterece\u011fini belirtmektedir. \u00c7\u00fcnk\u00fc, \u015fehirle\u015fme, toplumu ve kamu g\u00fcc\u00fcn\u00fc \u00f6rg\u00fctleyerek belirli bir y\u00f6ne \u00e7ekecek devlet otoritesine ihtiya\u00e7 duymaktad\u0131r. Devlet de \u00f6zellikle g\u00fcvenlik endi\u015fesiyle \u015fehirle\u015fmeyi te\u015fvik etmektedir.<\/p>\n

\u00c7al\u0131\u015fman\u0131n genelinde de inceledi\u011fimiz gibi, \u0130bn Haldun d\u00fc\u015f\u00fcncesinde ekonominin geli\u015fmesi ile maddi ve manevi k\u00fclt\u00fcr\u00fcn geli\u015fmesi aras\u0131nda derin ba\u011flar bulunmaktad\u0131r. Bu ise ancak \u015fehirlerde m\u00fcmk\u00fcn olabilmektedir. Yeni i\u015flerin ortaya \u00e7\u0131kt\u0131\u011f\u0131, sanat\u0131n geli\u015fti\u011fi \u015fehirlerde, zenginli\u011fin artmas\u0131 sanayi ve ilimlerin geli\u015fmesini, bunlar\u0131n geli\u015fmesi de fikir ve zihnin geli\u015fmesini sa\u011flamaktad\u0131r. \u00c7\u00fcnk\u00fc \u015fehirlerde \u00fcretim fazlas\u0131n\u0131n ortaya \u00e7\u0131kmas\u0131 ile insanlar arta kalan fazla kazan\u00e7lar\u0131n\u0131 bilim, fen ve sanat \u00f6\u011frenmeye sarf edecekler, b\u00f6ylece toplumsal k\u00fclt\u00fcrde de bir art\u0131\u015f ortaya \u00e7\u0131kacakt\u0131r.<\/p>\n

Sonu\u00e7 olarak, medenile\u015fmenin itici g\u00fcc\u00fc olarak \u015fehirleri g\u00f6ren \u0130bn Haldun, hadari hayat bi\u00e7iminin, toplumlar\u0131n ilerlemesi i\u00e7in gerekli oldu\u011funu savunmaktad\u0131r. \u015eehirlerin kurulu\u015funda ekonomik fakt\u00f6rlere de g\u00f6r\u00fc\u015flerinde b\u00fcy\u00fck a\u011f\u0131rl\u0131k veren d\u00fc\u015f\u00fcn\u00fcr, sanat, k\u00fclt\u00fcr ve bilime, zaruri ihtiya\u00e7lar\u0131n kar\u015f\u0131lanmas\u0131 ard\u0131ndan vakit ayr\u0131labilece\u011fini savunmas\u0131ndan dolay\u0131 \u015fehirle\u015fme ve medenile\u015fmeyi ayn\u0131 paralelde de\u011ferlendirmi\u015ftir.<\/p>\n

Tezin tamam\u0131n\u0131 okumak i\u00e7in buraya t\u0131klay\u0131n\u0131z: \u0130bn Haldun’ da \u015eehir ve Medeniyet<\/a><\/p>\n

Bu tez \u00e7al\u0131\u015fmas\u0131na ula\u015fmak i\u00e7in\u00a0Ulusal Tez Merkezi<\/a>\u00a0platformunu kullanabilirsiniz.<\/p>\n","protected":false},"excerpt":{"rendered":"

Tez K\u00fcnyesi Ba\u015fl\u0131k: \u0130bn Haldun’da \u015eehir ve Medeniyet \/ City and Civilization in \u0130bn Haldun Yazar: Recep Can \u015een Dan\u0131\u015fman: Yrd. Do\u00e7. Dr. Serdar\u2026<\/p>\n","protected":false},"featured_media":0,"template":"","class_list":["post-18103","tez","type-tez","status-publish","hentry"],"acf":[],"_links":{"self":[{"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/tez\/18103","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/tez"}],"about":[{"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/types\/tez"}],"wp:attachment":[{"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/media?parent=18103"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}