Bazen bir olgunun \u00f6z\u00fc, ger\u00e7e\u011fi onun kavramsal ger\u00e7e\u011finde de sakl\u0131 olabiliyor. S\u00f6z konusu kavram\u0131n k\u00f6kenini zaman-mekan ko\u015fullar\u0131 \u00e7er\u00e7evesinde kayna\u011f\u0131na indi\u011finde de\u015fifre etmek m\u00fcmk\u00fcn olabiliyor. Kavramsal boyutuyla k\u00f6kenine indi\u011finde ger\u00e7e\u011fini k\u0131smen de de\u015fifre edilmesi imkan dahilinde olan g\u00fcnl\u00fck ya\u015famda s\u0131k\u00e7a kullan\u0131lan ve a\u015fina oldu\u011fumuz liberalizmdir. Kapitalizmin ruhu, zihniyeti \u00f6zcesi ideolojisi olarak da tan\u0131mlayabilece\u011fimiz liberalizm ya da g\u00fcncelle\u015ftirilmi\u015f haliyle Neo-Liberalizm ger\u00e7ekte nedir?<\/p>\n
Liberalizmin kavramsal k\u00f6kenini inceleyip irdeledi\u011fimizde latince k\u00f6kenli olup \u00d6zg\u00fcr, \u00f6zg\u00fcrl\u00fck anlam\u0131na gelen liber kelimesinde gelip Ayd\u0131nlama \u00e7a\u011f\u0131yla birlikte yo\u011funca kullan\u0131lan bir ak\u0131md\u0131r. G\u00fcn\u00fcm\u00fczde bireysel \u00f6zg\u00fcrl\u00fck \u00fczerine kurulan bir siyasi felsefe olarak da adland\u0131r\u0131lan liberalizm \u00f6zde bireysel \u00f6zg\u00fcrl\u00fck ve genelde \u00f6zg\u00fcrl\u00fck kavram\u0131n\u0131 ne kadar \u00a0ifade ediyor? Liberalizm ya da Neo-Liberalizmle \u00f6zg\u00fcrl\u00fck olarak insanl\u0131\u011fa sunulan ne olmaktad\u0131r? Kime, Neye, ni\u00e7in ve nas\u0131l \u00f6zg\u00fcrl\u00fck sorgulamas\u0131yla yakla\u015f\u0131p bu ve benzeri sorular\u0131n cevapland\u0131r\u0131lmas\u0131yla \u00f6z anlam\u0131na ula\u015fmas\u0131 sa\u011flanabilir.<\/p>\n
G\u00fcn\u00fcm\u00fczde Kapitalist Modernite etraf\u0131nda k\u00fcmelenmi\u015f mevcut devlet ve iktidar zihniyetine \u00f6zel \u00e7\u0131karlar\u0131 gere\u011fi yirmi d\u00f6rt saat amade d\u00fc\u015f\u00fcn\u00fcrlerce liberalizmin k\u00f6keni Grek-Yunan uygarl\u0131\u011f\u0131ndaki felsefeci Sofistlere dayand\u0131r\u0131l\u0131yor. \u00d6zellikle Antik-Yunan Sofist filozoflar\u0131 olan Protogaros ve Gorgias liberalizmin kendi d\u00f6nemlerindeki kurucusu, temsilcisi say\u0131lmaktad\u0131r. Bu iddia ve yarg\u0131 k\u0131smen do\u011fru olsa da \u00f6z\u00fc egoizm, bireycilik olan liberalizmin tarihsel-toplumsal k\u00f6kenini hiyerar\u015fik devlet\u00e7i-iktidarc\u0131 toplumun ba\u015flang\u0131c\u0131na kadar g\u00f6t\u00fcrmek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n
D\u00f6neminin tan\u0131nm\u0131\u015f sofist filozoflar\u0131 olan Protogoras, Gorgias ve di\u011fer sofist arkada\u015flar\u0131n\u0131n savunduklar\u0131, temsil ettikleri d\u00fc\u015f\u00fcncenin i\u00e7eri\u011fi, \u00f6z\u00fc bizi liberalizmin ger\u00e7ek anlam\u0131na yakla\u015ft\u0131rabilir. Protogoras ile Gorgias\u2019\u0131n d\u00fc\u015f\u00fcnceleri Nihiliz(Hi\u00e7\u00e7ilik)\u2019dir. A\u015f\u0131r\u0131 g\u00f6recili\u011fin, kendine g\u00f6reli\u011fin k\u0131sacas\u0131 bireycili\u011fin yo\u011funla\u015fmas\u0131, derinle\u015fmesi olan Nihilizm insan ve toplumsall\u0131k ad\u0131na var olan t\u00fcm de\u011ferlerin(din, ahlak vb) kaba reddi, inkar\u0131 \u00fczerine kuruludur. Bu de\u011ferlerin reddinin de insan ve toplumun topyek\u00fcn inkar\u0131 oldu\u011fu a\u00e7\u0131kt\u0131r. Zaten bu sofist filozoflar\u0131n \u00e7a\u011f\u0131nda insan merkezli \u2018her\u015feyin \u00f6l\u00e7\u00fcs\u00fc insand\u0131r\u2019 anlay\u0131\u015f\u0131yla herkesin kendi hakikat\u0131 vard\u0131r iddias\u0131yla tam bir hakikat enflasyonuna yol a\u00e7t\u0131klar\u0131 da belirtilebilir.<\/p>\n
Ayd\u0131nlanma \u00e7a\u011f\u0131ndaki Sofist anlay\u0131\u015f\u0131n\u0131, Liberalizmin fikir babas\u0131, kurucu filozofu \u0130ngiliz John Louce\u2019un liberalizm kuramsalla\u015fmas\u0131yla(teorile\u015ftirilmesiyle) bireycili\u011fiyle daha da derinle\u015ftirdi\u011fi g\u00f6r\u00fcl\u00fcyor. Savundu\u011fu liberal anlay\u0131\u015f \u00e7er\u00e7evesinde bireycili\u011fi insan do\u011fas\u0131n\u0131n bir gere\u011fi ve par\u00e7as\u0131 olarak \u00f6ne s\u00fcrmesi en b\u00fcy\u00fck yalana dayal\u0131 sapt\u0131rma olmaktad\u0131r. Bununla da anti-insan, anti-toplum ve anti-do\u011fa olan liberalizmin \u00f6z\u00fc bireycili\u011fin me\u015fruiyetini sa\u011flayarak kapitalist modernite devlet\u00e7i-iktidarc\u0131l\u0131\u011f\u0131n\u0131n hizmetine koymu\u015ftur. \u015eimdi anti-insan, toplum, do\u011fa olan bir zihniyet nas\u0131l oluyorda \u00f6zg\u00fcrl\u00fck oluyor. E\u011fer \u00f6zg\u00fcrl\u00fc\u011f\u00fcn tan\u0131mlamas\u0131n\u0131n bu oldu\u011funa inan\u0131yorsak o zaman \u00f6zg\u00fcrl\u00fc\u011f\u00fc toplumsall\u0131ktan, insanl\u0131ktan \u00e7\u0131kman\u0131n ifadesi olan hayvanla\u015fma ve dinazorla\u015fmayla e\u015f tutmuyor muyuz?\u00a0 \u00d6zg\u00fcrl\u00fck dedi\u011fimiz insan\u0131n \u00f6zg\u00fcr iradele\u015fmesiyle beraber do\u011fas\u0131yla, toplumsalla\u015fmas\u0131yla ve t\u00fcm insanl\u0131k de\u011ferleriyle \u00f6r\u00fclmesi de\u011fil midir?<\/p>\n
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E\u011fer \u00f6zg\u00fcrl\u00fc\u011f\u00fc \u00f6zg\u00fcr iradeye dayal\u0131 insanla\u015fman\u0131n, toplumsalla\u015fmas\u0131n\u0131n dolay\u0131s\u0131yla da kendi fark\u0131na var\u0131p ona g\u00f6re olabildi\u011fince anlaml\u0131 ya\u015faman\u0131n kendisi olarak anl\u0131yorsak liberalizm ve \u00f6z\u00fc olan bireycili\u011fi kabul etmek m\u00fcmk\u00fcn de\u011fildir. Liberalizmi kabul etmek toplumsall\u0131\u011fa yani insan do\u011fas\u0131na ayk\u0131r\u0131l\u0131k, kar\u015f\u0131tl\u0131k hatta evrimsel geli\u015fmenin tersinden ger\u00e7ekle\u015fmesi olacakt\u0131r. Sorgulamamaz\u0131 daha da geli\u015ftirip derinle\u015ftirdi\u011fimizde ni\u00e7in liberalizim kendisini kavramsal ve kuramsal olarak \u00f6zg\u00fcrl\u00fckle e\u015fde\u011fer oldu\u011funun propagandas\u0131n\u0131 yaparak insanl\u0131\u011fa pazarlad\u0131\u011f\u0131n\u0131 da sorgulamam\u0131z gerekiyor. Hi\u00e7 ku\u015fku yok ki bunun alt\u0131nda kapitalist modernitenin ya\u015fad\u0131\u011f\u0131m\u0131z \u00e7a\u011fla ba\u011flant\u0131l\u0131 stratejik d\u00fczeydeki k\u00fcresel hegemonik hesap ve planlamalar\u0131\u00a0 vard\u0131r. T\u00fcm insanl\u0131\u011f\u0131n kaderini do\u011frudan ilgilendiren bu \u00e7irkin hesap ve planlamalar\u0131n alt\u0131nda insanl\u0131\u011f\u0131n toplumsal maddi ve manevi de\u011ferlerinin h\u0131rs\u0131zlanarak talan\u0131 ve metala\u015ft\u0131r\u0131larak tekelle\u015ftirilmesi vard\u0131r. D\u00f6rt y\u00fcz y\u0131ld\u0131r kendisini insanl\u0131\u011fa b\u00f6yle kabul ettirerek s\u00f6m\u00fcr\u00fcs\u00fcn\u00fc me\u015frula\u015fat\u0131r\u0131yor.\u00a0 Bundand\u0131r ki bo\u015funa kapitalist modernite\u2019ye maddi uygarl\u0131\u011f\u0131n en son a\u015famas\u0131 olan derinle\u015ftirilmi\u015f, genelle\u015ftirilmi\u015f ince yol ve y\u00f6ntemlerle s\u00fcslenmi\u015f, cilalanm\u0131\u015f modern k\u00f6lelik \u00e7a\u011f\u0131 denmezse gerek.<\/p>\n
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Tekrar ba\u015ftaki konumuza d\u00f6nerek son bahsetti\u011fimiz hususla da ba\u011f\u0131n\u0131 kurarak halkam\u0131z\u0131 tamamlama \u00e7abas\u0131na devam edelim. Ba\u015fta belirtti\u011fimiz en anti-\u00f6zg\u00fcrl\u00fck zihniyetinin kavramsal ve kuramsal ger\u00e7e\u011fi (teorik) olan liberalizm ve onun\u00a0 son a\u015famas\u0131 olan Neo-liberalizmin kendisini \u00f6zg\u00fcrl\u00fck olarak yans\u0131tmas\u0131 tesad\u00fcf m\u00fcd\u00fcr? Do\u011fal bir geli\u015fimin seyrinin sonucu olarak m\u0131 g\u00f6rmemiz gerekir? Bu durumu normal, ola\u011fan ve s\u0131radan g\u00f6rmemiz kapitalist modernitesinin kurnaz t\u00fcccar tuza\u011f\u0131na d\u00fc\u015fmekten ba\u015fka bir \u015fey olmaz m\u0131? Tabiki \u00f6yle olur ve hi\u00e7 \u015f\u00fcphe yok ki bu durum tek kelimeyle safdillik olur. \u00a0Zaten do\u011fal olsayd\u0131 kapitalist modernite ve onun zihniyeti liberalizmi neden zihniyet-k\u0131r\u0131m ve toplum-k\u0131r\u0131m olarak nitelendirilim ki?<\/p>\n
\u0130\u015fin \u00e7\u0131plak ger\u00e7e\u011fine geldi\u011fimizde liberalizm \u00fczerinden kapitalist kodernist hegemonyan\u0131n kavramsal olarak dahi \u00e7ok ince ve toplumu toplum olmaktan, insan\u0131 insan olmaktan \u00e7\u0131karan bir \u00f6zel-psikolojik sava\u015f oyununun ger\u00e7e\u011fini g\u00f6r\u00fcr\u00fcz. Yoksa \u00f6z\u00fc, k\u00f6keni ve ger\u00e7e\u011fi derinle\u015ftirilmi\u015f modern k\u00f6lelik olan liberalizmin kendisini nas\u0131l ortaya koyaca\u011f\u0131z? Elbetteki kapitalizmin bu \u00f6zel-psikolojik sava\u015f\u0131ndan kendimizi korumak istedi\u011fimize g\u00f6re bu b\u00fcy\u00fck hilebazl\u0131k ve sahtekarl\u0131\u011f\u0131n\u0131n maskesini d\u00fc\u015f\u00fcrmek \u00d6zel-Psilolojik sava\u015f bilinciyle \u2018kral \u00e7\u0131plak\u2019 demek\u00a0 gerekiyor.<\/p>\n
E\u011fer bug\u00fcn milyarlarca insan Kapitalist Modernist sistem ve onun ruhu olan liberalizmin tuza\u011f\u0131na d\u00fc\u015fmekten kendisini kurtaram\u0131yor ya da kurtarmakta zorlan\u0131yorsa ciddi bir sorunla kar\u015f\u0131 kar\u015f\u0131ya olmaktay\u0131z. Bu durumun en somut delili de bug\u00fcn d\u00fcnyada liberalizm nedir sorusunu sordu\u011funuzda d\u00fcnya g\u00f6r\u00fc\u015f\u00fc farkl\u0131 olsa da s\u00f6m\u00fcr\u00fc, talan, h\u0131rs\u0131zl\u0131k ve k\u00f6lelik oldu\u011funu ka\u00e7 ki\u015fiden duyars\u0131n\u0131z? B\u00fcy\u00fck \u00e7o\u011funlu\u011funun b\u0131rakal\u0131m k\u00f6lelik oldu\u011funu dile getirmesini \u00f6zg\u00fcrl\u00fck oldu\u011funu iddia edecek \u00e7ok b\u00fcy\u00fck bir oranla kar\u015f\u0131la\u015f\u0131rs\u0131n\u0131z. Bu duruma daha da g\u00fc\u00e7l\u00fc anlam vermeya \u00e7al\u0131\u015fmal\u0131 ve \u015fa\u015f\u0131rmaktan kurtularak alternatifli bir a\u015fmay\u0131 hedeflemeliyiz.<\/p>\n
ABD ve Avrupa merkezli yo\u011funla\u015fan bu yalan, hile ve kurnazl\u0131klar\u0131n yo\u011funla\u015ft\u0131\u011f\u0131 her yerde insanl\u0131k ve toplumlar kendi varolu\u015f de\u011ferlerine, toplumsall\u0131\u011f\u0131na sahip \u00e7\u0131kmazlarsa b\u00fcy\u00fck felaketlerle kar\u015f\u0131 kar\u015f\u0131ya gelece\u011fimiz kesindir. 1800 ile 1900\u2019l\u00fc y\u0131llar boyunca kapitalist sistemin liberal ideolojisine en kar\u015f\u0131t oldu\u011funu s\u00f6yleyip b\u00fcy\u00fck sava\u015f y\u00fcr\u00fctenlerin bile nihayetinde onun hizmetine girmekten kendilerini kurtaramad\u0131lar. Reel Sosyalizm, Ulusal kurtulu\u015f\u00e7u hareketler ile Sosyal Demokrat ak\u0131mlar\u0131n i\u00e7ine d\u00fc\u015ft\u00fc\u011f\u00fc durum bariz \u00f6rneklerdir. Bu alternatif olu\u015fturmak isteyen ak\u0131mlar\u0131n liberalizmin d\u00f6nemin tarihle ilgili geli\u015fim d\u00fczeyinin yan\u0131s\u0131ra \u00f6zel-psikolojik sava\u015f ku\u015fatmas\u0131n\u0131 a\u015famamalar\u0131n\u0131n da \u00f6nemli oldu\u011funu belirtmek gerekir. Bunun i\u00e7indir ki Kaptalist Modernitenin ara\u00e7lar\u0131n\u0131 kullan\u0131p ayn\u0131 yollardan giderek alternatif olu\u015fturmak istediler. Ama g\u00f6r\u00fcld\u00fc ki b\u0131rakal\u0131m alternatif bir sistem ve modernite olu\u015fturmalar\u0131n\u0131 de\u011fi\u015fik daha beter bir versiyonuna ve adeta k\u00f6t\u00fc bir mezhebine d\u00f6n\u00fc\u015ft\u00fcler. Bu duruma d\u00fc\u015fmelerinde hiyerar\u015fik devlet\u00e7i ve iktidarc\u0131 zihniyeti, paradigmay\u0131 esas almalar\u0131n\u0131n stratejik bir rol\u00fc oldu\u011fu s\u00f6ylenebilir.<\/p>\n
\u0130nsanl\u0131k ve halklar olarak Kapitalizmle onun liberalizmine mahkum muyuz, kader olarak m\u0131 g\u00f6rmek gerekir? Bu insanl\u0131k d\u0131\u015f\u0131 y\u0131k\u0131mlar\u0131n toplam\u0131 olan bu zihniyete mahkum olmad\u0131\u011f\u0131m\u0131z ve kader olmad\u0131\u011f\u0131 bilinciyle yakla\u015farak i\u015fe ba\u015flamal\u0131y\u0131z. Yani t\u00fcm ament\u00fclerinden(inan\u00e7 de\u011ferlerinden-de\u011fersizliklerinden) ve zihin kal\u0131plar\u0131ndan kendimizi kurtarmaya kilitlemeliyiz. Tabi sadece bu da yetmez. \u2018Ba\u015fka bir d\u00fcnya m\u00fcmk\u00fcnd\u00fcr\u2019 anlay\u0131\u015f\u0131yla bu lanet sistemin alternatifine olan inanc\u0131m\u0131z\u0131 hi\u00e7 olmad\u0131\u011f\u0131 kadar g\u00fc\u00e7lendirmeyi esas almal\u0131y\u0131z. Kapitalist Modernite sistemi ve liberalizmine alternatif olan Demokratik Modernite ile ahlaki-politik topluma-ki\u015fili\u011fine odaklanarak entelekt\u00fcel, ahlaki, politik g\u00f6rev ve sorumluluklarla y\u00fcklenme, bilin\u00e7lenme, inanc\u0131 geli\u015ftirmeyle do\u011frudan ba\u011fl\u0131d\u0131r. \u00d6zcesi bu da zihinsel ve vicdani bir k\u00f6kl\u00fc devrimi zorunlu k\u0131lmaktad\u0131r. Bu devrimin ger\u00e7ekle\u015fmesi de kapitalist modernist hegemonyan\u0131n ger\u00e7ek y\u00fcz\u00fcn\u00fc a\u00e7\u0131\u011fa \u00e7\u0131karacak onun bilme s\u0131n\u0131rlar\u0131n\u0131 a\u015fmay\u0131 hedefleyen b\u00fcy\u00fck bir aray\u0131\u015f, emek ve yo\u011fun \u00e7abayla ba\u011flant\u0131l\u0131d\u0131r. G\u00fc\u00e7l\u00fc bir inan\u00e7la kollar\u0131 s\u0131vamal\u0131 ve hi\u00e7 vakit kaybetmemeliyiz. E\u011fer ki gecikirsek i\u015f i\u015ften ge\u00e7mi\u015f olacak ve sonra istesek de bir \u015fey de\u011fi\u015ftiremeyece\u011fiz. Bunun i\u00e7indir ki umudumuzu \u00e7ok g\u00fc\u00e7l\u00fc k\u0131larak Demokratik, ekolojik ve kad\u0131n \u00f6zg\u00fcrl\u00fck\u00e7\u00fc bir moderniteye-uygarl\u0131\u011fa, mutlu yar\u0131nlara emin ad\u0131mlarla y\u00f6nelmeliyiz.<\/p>\n
\u00a0<\/strong><\/p>\n Sara Azad\u00a0 <\/strong><\/p>\n \u00a0<\/strong><\/p>\n K\u00fcrdistan Stratejik Ara\u015ft\u0131rmalar Merkezi<\/strong><\/p>\n \u00a0<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":" Bazen bir olgunun \u00f6z\u00fc, ger\u00e7e\u011fi onun kavramsal ger\u00e7e\u011finde de sakl\u0131 olabiliyor. S\u00f6z konusu kavram\u0131n k\u00f6kenini zaman-mekan ko\u015fullar\u0131 \u00e7er\u00e7evesinde kayna\u011f\u0131na indi\u011finde de\u015fifre etmek m\u00fcmk\u00fcn olabiliyor. Kavramsal boyutuyla k\u00f6kenine indi\u011finde ger\u00e7e\u011fini k\u0131smen de de\u015fifre edilmesi imkan dahilinde olan g\u00fcnl\u00fck ya\u015famda s\u0131k\u00e7a kullan\u0131lan ve a\u015fina oldu\u011fumuz liberalizmdir. Kapitalizmin ruhu, zihniyeti \u00f6zcesi ideolojisi olarak da tan\u0131mlayabilece\u011fimiz liberalizm ya da […]<\/p>\n","protected":false},"author":23,"featured_media":11546,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"jnews-multi-image_gallery":[],"jnews_single_post":{"subtitle":"","format":"standard","video":"","gallery":"","source_name":"","source_url":"","via_name":"","via_url":"","override_template":"0","override":[{"template":"1","single_blog_custom":"","parallax":"1","fullscreen":"0","layout":"right-sidebar","sidebar":"default-sidebar","second_sidebar":"default-sidebar","sticky_sidebar":"1","share_position":"top","share_float_style":"share-monocrhome","show_share_counter":"1","show_view_counter":"1","show_featured":"1","show_post_meta":"1","show_post_author":"1","show_post_author_image":"1","show_post_date":"1","post_date_format":"default","post_date_format_custom":"Y\/m\/d","show_post_category":"1","show_post_reading_time":"0","post_reading_time_wpm":"300","show_zoom_button":"0","zoom_button_out_step":"2","zoom_button_in_step":"3","show_post_tag":"1","show_prev_next_post":"1","show_popup_post":"1","number_popup_post":"1","show_author_box":"0","show_post_related":"0","show_inline_post_related":"0"}],"override_image_size":"0","image_override":[{"single_post_thumbnail_size":"crop-500","single_post_gallery_size":"crop-500"}],"trending_post":"0","trending_post_position":"meta","trending_post_label":"Trending","sponsored_post":"0","sponsored_post_label":"Sponsored by","sponsored_post_name":"","sponsored_post_url":"","sponsored_post_logo_enable":"0","sponsored_post_logo":"","sponsored_post_desc":""},"jnews_primary_category":{"id":""},"jnews_social_meta":{"fb_title":"","fb_description":"","fb_image":"","twitter_title":"","twitter_description":"","twitter_image":""},"jnews_override_counter":{"override_view_counter":"0","view_counter_number":"0","override_share_counter":"0","share_counter_number":"0","override_like_counter":"0","like_counter_number":"0","override_dislike_counter":"0","dislike_counter_number":"0"},"jnews_post_split":[],"footnotes":""},"categories":[7],"tags":[],"class_list":["post-11545","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-makaleler"],"acf":[],"post_mailing_queue_ids":[],"_links":{"self":[{"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/posts\/11545","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/users\/23"}],"replies":[{"embeddable":true,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/comments?post=11545"}],"version-history":[{"count":1,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/posts\/11545\/revisions"}],"predecessor-version":[{"id":11547,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/posts\/11545\/revisions\/11547"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/media\/11546"}],"wp:attachment":[{"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/media?parent=11545"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/categories?post=11545"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/tags?post=11545"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}