{"id":187,"date":"2005-09-03T17:29:45","date_gmt":"2005-09-03T15:29:45","guid":{"rendered":"http:\/\/wp.mehmetcanyuece.com\/2005\/09\/03\/modern-cagn-tabusu-muelkiyet-fikret-baskaya\/"},"modified":"2005-09-03T17:29:45","modified_gmt":"2005-09-03T15:29:45","slug":"modern-cagn-tabusu-muelkiyet-fikret-baskaya","status":"publish","type":"post","link":"https:\/\/mcanyuce.net\/eski\/modern-cagn-tabusu-muelkiyet-fikret-baskaya\/","title":{"rendered":"Modern \u00c7a\u011f\u0131n Tabusu: M\u00fclkiyet &#8211; Fikret Ba\u015fkaya"},"content":{"rendered":"<div class='booster-block booster-read-block'>\n                <div class=\"twp-read-time\">\n                \t<i class=\"booster-icon twp-clock\"><\/i> <span>Read Time:<\/span>11 Minute, 2 Second                <\/div>\n\n            <\/div><div align=\"left\">Tabu, \u00fczerinde konu\u015fman\u0131n yasakland\u0131\u011f\u0131, &ldquo;dokunulmazl\u0131\u011f\u0131&rdquo; olan, tekin olmayan anlam\u0131ndad\u0131r. M\u00fclkiyet, modern \u00e7a\u011f\u0131n en \u00f6nemli tabular\u0131ndan biridir ve t\u00fcm di\u011fer tabulara kaynakl\u0131k etmektedir. Velhas\u0131l, tabular\u0131n tabusudur. Bir \u015feyi, bir olguyu, bir toplumsal s\u00fcreci, bir \u015fahsiyeti, ya\u015fanm\u0131\u015f bir olay\u0131, vb. tabula\u015ft\u0131rmaktan ama\u00e7, ger\u00e7e\u011fi gizlemek, ger\u00e7e\u011fin \u00fcst\u00fcn\u00fc \u00f6rtmektir. Ba\u015fka t\u00fcrl\u00fc ifade etmek istersek, tabular, \u015feyleri ortadan kald\u0131rmaya, g\u00f6zden uzakla\u015ft\u0131rmaya, tart\u0131\u015f\u0131l\u0131r ve anla\u015f\u0131l\u0131r olmaktan \u00e7\u0131karmaya yar\u0131yor. Ger\u00e7e\u011fi gizlemekteki ama\u00e7 da egemenli\u011fi, ayr\u0131cal\u0131klar\u0131, hiyerar\u015fiyi koruyup, s\u00fcrd\u00fcrmektir. <\/div>\n<p> <!--more--> <\/p>\n<div align=\"justify\">\n<div>Frans\u0131z sosyalist teorisyen Pierre Joseph Prudhon, <em>M\u00fclkiyet nedir? <\/em>ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan \u00fcnl\u00fc eserinin ba\u015flang\u0131\u00e7 c\u00fcmlesinde sordu\u011fu soruya, <em>m\u00fclkiyet h\u0131rs\u0131zl\u0131kt\u0131r <\/em>cevab\u0131n\u0131 verir. Elbette Prudhon sorunun cevab\u0131n\u0131 iki kelimeyle vermiyor. Neden \u00f6yle oldu\u011funu anlatmak i\u00e7in tam 418 sayfa yaz\u0131yor. Bana g\u00f6re [\u00f6zel] m\u00fclkiyet <em>gaspt\u0131r <\/em>. <em>Gasp, bir <\/em>\u015feye zorla ve\/veya hileyle sahip olmak, ele ge\u00e7irmektir. Fakat benim burada neden \u00f6yle oldu\u011funu ortaya koyabilmem i\u00e7in Prudhon kadar uzun yazma olana\u011f\u0131m yok. Bir ka\u00e7 sayfada k\u0131sa bir \u00f6zet yapmakla yetinmem gerekiyor. <\/div>\n<p><\/p>\n<div>Yakla\u015f\u0131k son iki y\u00fczy\u0131lda [\u00f6zel] m\u00fclkiyet, burjuva d\u00fc\u015f\u00fcncesinin, burjuva siyasetinin ve hukuk sisteminin temel eksenini olu\u015fturdu. Elbette m\u00fclk sahibi kapitalist s\u0131n\u0131f\u0131n, daha geni\u015f anlamda burjuvazinin [\u00f6zel] m\u00fclkiyeti kutsamas\u0131, tabula\u015ft\u0131rmas\u0131 bo\u015funa de\u011fildir. M\u00fclkiyet konusundaki tabula\u015ft\u0131rma, ay\u0131b\u0131n \u00fcst\u00fcn\u00fc \u00f6rtme i\u015flevi g\u00f6r\u00fcyor! Zira, toplumun ortak kullan\u0131m\u0131na sunulmas\u0131 gereken, toplum taraf\u0131ndan topluca [kollektif] <em>sahiplenilmesi <\/em>gereken ara\u00e7lar\u0131n az say\u0131da insan\u0131n \u00f6zel m\u00fclk\u00fc stat\u00fcs\u00fcne indirgenmesi, sadece sa\u00e7ma de\u011fil, ayn\u0131 zamanda bir insanl\u0131k ay\u0131b\u0131d\u0131r&#8230; \u00d6yleyse, kritik soru \u015fu olmal\u0131d\u0131r: Bir insan\u0131n sahip oldu\u011fu \u015feyler, onun kendi eseri midir, ba\u015fkas\u0131n\u0131n eme\u011finin s\u00f6m\u00fcr\u00fcs\u00fcn\u00fcn sonucu mudur? <\/div>\n<p><\/p>\n<div>Bir \u015feyi, bir toplumsal olguyu tabula\u015ft\u0131rman\u0131n, tart\u0131\u015fma g\u00fcndeminin d\u0131\u015f\u0131na atman\u0131n en etkin ve en kestirme yolu, o \u015fey veya olgu hakk\u0131nda kafa kar\u0131\u015f\u0131kl\u0131\u011f\u0131 yaratmakt\u0131r. M\u00fclkiyet konusunda yap\u0131lan da ayn\u0131 \u015feydir. Bir kere bir insan\u0131n kendisi ve\/veya ailesiyle birlikte kulland\u0131\u011f\u0131 \u015feyler, ev, mobilya, kap &#8211; kacak, hal\u0131- kilim, tencere- tava, giysi, vb. \u0130le ba\u015fkas\u0131n\u0131n eme\u011fini s\u00f6m\u00fcrme olana\u011f\u0131 ve ayr\u0131cal\u0131\u011f\u0131 veren \u00fcretim ara\u00e7lar\u0131na [geni\u015f topraklar, fabrikalar, bankalar, makinalar, binalar, vb.] sahip olmak ayn\u0131 \u015fey say\u0131l\u0131yor. K\u00fc\u00e7\u00fck bir toprak par\u00e7as\u0131n\u0131 kendi eme\u011fiyle i\u015fleyip ge\u00e7imini sa\u011flayan bir k\u00fc\u00e7\u00fck \u00e7ift\u00e7i ile y\u00fczbinlerce d\u00f6n\u00fcm topra\u011fa sahip olan ve binlerce insan \u00e7al\u0131\u015ft\u0131ran bir tar\u0131m kapitalisti, sanki ayn\u0131 \u015feymi\u015f gibi sunuluyor. Bir kere bir insan\u0131n di\u015f f\u0131r\u00e7as\u0131na sahip olmas\u0131yla, bir ba\u015fkas\u0131n\u0131n di\u015f f\u0131r\u00e7as\u0131 fabrikas\u0131na sahibolmas\u0131 ayn\u0131 \u015fey say\u0131ld\u0131 m\u0131, art\u0131k ideolojik bulan\u0131kl\u0131k yaratmak kolayla\u015f\u0131yor. Bir insan 100 bin d\u00f6n\u00fcm verimli topra\u011fa ancak zorla, \u015fiddet kullanarak, hileyle sahip olabilir ve <em>zor \u00f6\u011fesi <\/em>[\u015fiddet] devreye sokulmadan da koruyamaz. \u00dcretim ara\u00e7lar\u0131n\u0131n [\u00f6zel] m\u00fclkiyet konusu olmas\u0131 demek, sadece ba\u015fkalar\u0131n\u0131n \u00fcretim i\u00e7in gerekli ara\u00e7lardan yoksun olmas\u0131 de\u011fil, ayn\u0131 zamanda ya\u015fam i\u00e7in gerekli ara\u00e7lardan da yoksun olmas\u0131 demektir ki, bu t\u00fcr bir <em>yoksunluk <\/em>durumundakiler i\u00e7in uygun d\u00fc\u015fen kavram <em>proleterdir <\/em>. \u00d6yleyse, birilerinin [az\u0131nl\u0131k] ba\u015fkalar\u0131 [\u00e7o\u011funluk] aleyhine olarak zenginle\u015fmesi i\u00e7in, \u00e7o\u011funlu\u011fun <em>m\u00fclks\u00fczle\u015ftirilmesi <\/em>gerekiyor. Bir kere bu e\u015fik a\u015f\u0131ld\u0131 m\u0131 da, <em>proleterle\u015fmi\u015f <\/em>emek\u00e7iler sermayeyi [m\u00fclkiyeti] s\u00fcrekli b\u00fcy\u00fct\u00fcyor. \u00dcretim ara\u00e7lar\u0131n\u0131n zor ve hileyle k\u00fc\u00e7\u00fck bir az\u0131nl\u0131\u011f\u0131n [\u00f6zel] m\u00fclkiyeti durumuna getirilmesi durumu, \u00fcretim ara\u00e7lar\u0131ndan yoksun olan geni\u015f kitlenin gayri ins\u00e2ni ya\u015fam ko\u015fullar\u0131na mahk\u00fbm edilmesi demektir. \u00c7eli\u015fik olarak <em>\u00fccretli emek m\u00fclks\u00fczle\u015ftirilmenin sonucudur ve \u00f6zel m\u00fclkiyetin de yarat\u0131c\u0131s\u0131d\u0131r&#8230; <\/em>Ya\u015fam i\u00e7in gerekli ara\u00e7lardan yoksun olman\u0131n nedeni, \u00fcretim ara\u00e7lar\u0131ndan yoksunluktur, ya\u015fam ara\u00e7lar\u0131ndan yoksunluk da besbelli ki, <em>gayri ins\u00e2n\u00eedir <\/em>ve bir <em>gasp <\/em>olan [\u00f6zel] m\u00fclkiyetin sonucudur. <\/div>\n<p><\/p>\n<div>\u00d6nce kamuya [topluma] ait olmas\u0131 gereken \u00fcretim ara\u00e7lar\u0131 birileri taraf\u0131ndan <em>gasbediliyor <\/em>, sonra da bu duruma <em>hukuk\u00eelik <\/em>dolay\u0131s\u0131yla <em>dokunulmazl\u0131k <\/em>kazand\u0131r\u0131l\u0131yor. Dolay\u0131s\u0131yla, ge\u00e7erli hukuk sistemiyle <em>gasp <\/em>aras\u0131nda garip bir ili\u015fki var&#8230; Ba\u015fka t\u00fcrl\u00fc ifade etmek gerekirse, <em>gasp\u0131n hukuka \u00f6nceli\u011fi var <\/em>&#8230; \u0130\u015fte zorla el koyman\u0131n sonucu olan bu m\u00fclkiyet de devlet taraf\u0131ndan korunuyor. <em>Hukuk devleti <\/em>denilip y\u00fcceltilen, dillerden d\u00fc\u015f\u00fcr\u00fclmeyen i\u015fte budur&#8230; E\u011fer m\u00fclkiyet <em>gasp <\/em>ise, me\u015fru da de\u011fildir. Yasada \u00f6yle yaz\u0131yor diye me\u015fru olmas\u0131 da gerekmiyor&#8230; O zaman ister istemez ge\u00e7erli hukuk sistemi kimin eseridir sorusu akla gelir&#8230; Bir \u00fclke d\u00fc\u015f\u00fcn\u00fcn ki, o \u00fclkede ekilebilir topraklar\u0131n %90&#8217;\u0131 ve t\u00fcm di\u011fer \u00fcretim ara\u00e7lar\u0131 20 kadar aileye aittir. Bu durum pek\u00e2l\u00e2 yasal olabilir, zira yasalar da 20 ailenin eseridir ama asla me\u015fru de\u011fildir&#8230; Zenginli\u011fin esas itibariyle tar\u0131ma [topra\u011fa] dayand\u0131\u011f\u0131 kapitalizm \u00f6ncesi d\u00f6nemde yasalar topra\u011f\u0131n m\u00fclkiyetine sahip olanlar veya fiilen topra\u011f\u0131 temell\u00fck edenler taraf\u0131ndan yap\u0131l\u0131yordu ama ideolojik bir manip\u00fclasyon yap\u0131larak, bu durum bir <em>Tanr\u0131 buyru\u011fu <\/em>olarak sunuluyordu. Kapitalizm \u00e7a\u011f\u0131ndaysa yasalar <em>\u00e7ekleri imzalayanlar <\/em>taraf\u0131ndan yap\u0131l\u0131yor&#8230; Modern \u00e7a\u011fda ideolojik manip\u00fclasyon i\u00e7in Tanr\u0131ya g\u00f6nderme yap\u0131lm\u0131yor. Hukuk devleti, yasall\u0131k, m\u00fclkiyetin <em>evrensel bir hak oldu\u011fu safsatas\u0131, demokrasi oyunu, vb. <\/em>Tanr\u0131 referans\u0131n\u0131n yerini alm\u0131\u015f durumda. M\u00fclkiyetin <em>evrensel bir hak <\/em>oldu\u011fu \u0131srarla s\u00f6yleniyor da, m\u00fclkiyetin ne oldu\u011fu, ne anlama geldi\u011fi asla tart\u0131\u015f\u0131lm\u0131yor, tam tersine m\u00fclkiyet kavram\u0131 tabula\u015ft\u0131r\u0131l\u0131yor&#8230; <\/div>\n<p><\/p>\n<div>Bu y\u00fczden [\u00f6zel] m\u00fclkiyetin radikal bir bilimsel ele\u015ftirisi, burjuva toplumunda i\u00e7i bo\u015fluktan asla kurtulmas\u0131 m\u00fcmk\u00fcn olmayan, &ldquo;hukuk devleti&rdquo;, &ldquo;hukukun \u00fcst\u00fcnl\u00fc\u011f\u00fc&rdquo;, \u00f6zg\u00fcrl\u00fck ve e\u015fitlik gibi kavramlar\u0131n anla\u015f\u0131lmas\u0131 ve te\u015fhir edilmesi bak\u0131m\u0131ndan da gereklidir. &ldquo;\u015eanl\u0131&rdquo; \u0130ngiliz Devrimi, Amerikan &lsquo;Ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131&#8217; ve B\u00fcy\u00fck Frans\u0131z Devriminin temel metinleri, onlar\u0131n devam\u0131 olan BM \u0130nsan Haklar\u0131 Evrensel Bildirgesi <em>e\u015fitlik <\/em>ve <em>\u00f6zg\u00fcrl\u00fck <\/em>kavramlar\u0131n\u0131 <em>m\u00fclkiyet <\/em>kavram\u0131yla ayn\u0131 d\u00fczleme yerle\u015ftiriyor. Nitekim, 1789 tarihli Frans\u0131z Anayasas\u0131&#8217;n\u0131n [\u0130nsan ve Yurtta\u015f Haklar\u0131 Bildirgesi] ikinci maddesinde: &ldquo; <em>her siyasal toplulu\u011fun ana amac\u0131, hukuk\u00ee taahh\u00fct alt\u0131ndaki, do\u011fal insan haklar\u0131n\u0131 korumakt\u0131r. Bu haklar \u00f6zg\u00fcrl\u00fck, m\u00fclkiyet, g\u00fcvenlik ve bask\u0131ya kar\u015f\u0131 direnmedir&rdquo; <\/em>deniyor, BM \u0130nsan Haklar\u0131 Evrensel Bildirgesinin 17&#8217;inci maddesinde de: <em>her insan\u0131n tek ba\u015f\u0131na ya da ba\u015fkalar\u0131yla birlikte mal ve m\u00fclk sahibi olmaya hakk\u0131 vard\u0131r. Hi\u00e7 kimse keyfi olarak mal ve m\u00fclk\u00fcnden yoksun b\u0131rak\u0131lamaz.&rdquo; <\/em>deniyor. \u00dcretim ara\u00e7lar\u0131 k\u00fc\u00e7\u00fck bir az\u0131nl\u0131\u011f\u0131n tekelinde oldu\u011fu, geni\u015f toplum kesimlerinin kavram\u0131n ger\u00e7ek anlam\u0131nda proleterle\u015fti\u011fi bir toplumda, bu t\u00fcr ilke beyanlar\u0131n sadece seyirciyi oyalamak gibi bir i\u015flevi olabilir&#8230; <\/div>\n<p><\/p>\n<div>Bu a\u015famada zenginli\u011fin kayna\u011f\u0131na dair baz\u0131 k\u0131sa hat\u0131rlatmalar yapmak uygun olur. Zenginli\u011fin iki kayna\u011f\u0131 var: Toprak [do\u011fa] ve emek. Bu ikisi olmadan ne ya\u015fam ne de uygarl\u0131k m\u00fcmk\u00fcnd\u00fcr. Fakat, toprak insan eme\u011fiyle yarat\u0131lm\u0131\u015f bir \u015fey de\u011fildir. Topluma, t\u00fcm insanl\u0131\u011fa aittir ve \u00f6yle olmas\u0131 gerekir. Topluma, kamuya ait olmas\u0131 gereken topra\u011f\u0131n \u00f6zel \u015fah\u0131slar taraf\u0131ndan m\u00fclk stat\u00fcs\u00fcne indirgenmesi, ba\u015fkalar\u0131n\u0131n topraktan yararlanmas\u0131n\u0131n \u00f6nlenmesi demektir. Fakat, bir ki\u015finin sadece topra\u011f\u0131n sahibi olmas\u0131 yeterli de\u011fildir. Topra\u011f\u0131 i\u015fleyecek k\u00f6le, serf, reaya veya \u00fccretli tar\u0131m i\u015f\u00e7isine [proleter] ihtiya\u00e7 vard\u0131r. Ba\u015fkas\u0131n\u0131n eme\u011fini s\u00f6m\u00fcrmeden zenginle\u015fmek, servet sahibi olmak m\u00fcmk\u00fcn de\u011fildir. Bug\u00fcn d\u00fcnyan\u0131n en zengin ailelerinin, en b\u00fcy\u00fck \u015firketlerinin servetinin kayna\u011f\u0131 ara\u015ft\u0131r\u0131lsa, kayna\u011f\u0131n toprak oldu\u011fu g\u00f6r\u00fclecektir. Topra\u011f\u0131n \u00fcst\u00fcne sahibolan toprak- alt\u0131 zenginli\u011fe de sahip oluyor. Rockefeller ailesinin zenginli\u011fi petrole dayan\u0131r, Mellons&#8217;lar\u0131n zenginli\u011fi aliminyumdur, vb. Topra\u011f\u0131n alt\u0131ndaki milyonlarca milyarlarca varil petrol\u00fcn bir ki\u015fi, bir aile taraf\u0131ndan kullan\u0131lmas\u0131, sahiplenilmesi, m\u00fclk edinilmesi kabullenilebilir midir, mant\u0131kl\u0131 m\u0131d\u0131r, hakl\u0131 m\u0131d\u0131r, me\u015fru mudur? Bu a\u015famada g\u00f6zden ka\u00e7an husus \u015fudur: Birilerinin \u00fcretim ara\u00e7lar\u0131n\u0131n [toprak, fabrikalar, binalar, makinalar&#8230;] m\u00fclkiyetine sahip olmas\u0131, sadece ba\u015fkalar\u0131n\u0131n [\u00e7o\u011funlu\u011fun] m\u00fclks\u00fczle\u015fmesi, dolay\u0131s\u0131yla da ya\u015fam i\u00e7in gerekli ara\u00e7lardan yoksun olmas\u0131 sonucunu do\u011furmuyor, ayn\u0131 zamanda m\u00fclks\u00fczle\u015fmi\u015f, proleterle\u015fmi\u015f kitleyi m\u00fclk sahibi s\u0131n\u0131f\u0131n kollektif kullan\u0131m\u0131na da sunuyor. Zira, ba\u015fkas\u0131n\u0131n eme\u011fini s\u00f6m\u00fcrme olana\u011f\u0131 yoksa, ne geni\u015f topraklara, ne de b\u00fcy\u00fck fabrikalara sahip olman\u0131n bir kiymet-i harbiyesi yoktur&#8230; Ne topraklar ne de fabrikalar <em>canl\u0131 emek <\/em>devreye girmeden bir sosyal fazla, bir art\u0131-de\u011fer, velhas\u0131l zenginlik \u00fcretemez. \u00d6yleyse, toprak kamunun ortak kullan\u0131m\u0131na b\u0131rak\u0131lmal\u0131d\u0131r. Hava nas\u0131l insanlar\u0131n ortak kullan\u0131m\u0131na sunulmu\u015fsa, t\u00fcm toprak alt\u0131 ve toprak \u00fcst\u00fc zenginlik [potansiyel], denizler, g\u00f6ller, \u0131rmaklar, okyanuslar da insanl\u0131\u011f\u0131n ortak kullan\u0131m\u0131na sunulmas\u0131 gereken ya\u015fam alanlar\u0131 ve kaynaklar\u0131d\u0131r. <\/div>\n<p><\/p>\n<div>Bir insan\u0131n ba\u015fkas\u0131n\u0131n eme\u011fini s\u00f6m\u00fcrmeden zenginle\u015fmesi, servet sahibi olmas\u0131 m\u00fcmk\u00fcn de\u011fildir. Ba\u015fkas\u0131n\u0131n eme\u011fini s\u00f6m\u00fcrmenin, ba\u015fkalar\u0131 aleyhine zenginle\u015fmenin yolu da \u00fcretim ara\u00e7lar\u0131n\u0131n m\u00fclkiyetine sahip olmaktan ge\u00e7iyor. Ne toprak ne de di\u011fer \u00fcretim ara\u00e7lar\u0131 [fabrikalar, makinalar, aletler, binalar, vb.] kapitalistler [m\u00fclk sahipleri] taraf\u0131ndan \u00fcretilmi\u015f de\u011fildir. \u00dcretim ara\u00e7lar\u0131 daha \u00f6nce harcanm\u0131\u015f <em>canl\u0131 eme\u011fin <\/em>\u00fcr\u00fcn\u00fc olan \u015feylerdir. Ba\u015fka t\u00fcrl\u00fc ifade etmek istersek, <em>kollektif sosyal eme\u011fin <\/em>\u00fcr\u00fcn\u00fc olan \u015feylerdir. Bu a\u015famada W. Godwin&#8217;den uzunca bir al\u0131nt\u0131 yapmak uygun d\u00fc\u015f\u00fcyor: <\/div>\n<p><\/p>\n<div><em>Uygar toplumlarda her t\u00fcrl\u00fc zenginli\u011fin kayna\u011f\u0131 insan eme\u011fidir. Zengin olmak, bir ba\u015fkas\u0131n\u0131n eme\u011finin \u00fcr\u00fcn\u00fcne el koyma ayr\u0131cal\u0131\u011f\u0131na sahip olmaktan ba\u015fka bir \u015fey de\u011fildir[&#8230;]. Toplumun zengin ve y\u00f6netici k\u0131sm\u0131 en zay\u0131f hayvanlar\u0131 avlayan aslan gibidir. Toprak sahibi \u00fcr\u00fcn\u00fcn en b\u00fcy\u00fck par\u00e7as\u0131na el koyar, kapitalist de onun yolundan gider, ayn\u0131 \u015fekilde g\u00f6z\u00fc doymaz bir tav\u0131r i\u00e7indedir. Oysa, bir ba\u015fka toplum d\u00fczeni i\u00e7in bug\u00fcn ortaya \u00e7\u0131kt\u0131klar\u0131 bi\u00e7imiyle her iki s\u0131n\u0131ftan da vazge\u00e7ilebilir[&#8230;]. \u00d6zellikleri ne olursa olsun, bir insan\u0131n bir ba\u015fka insan\u0131n eme\u011finin \u00fcr\u00fcn\u00fcne el koymas\u0131na imk\u00e2n veren sistemdir. Uygar toplumda hemen hi\u00e7bir zenginlik, harcama ve l\u00fcks yoktur ki, a\u00e7\u0131k\u00e7a insan eme\u011finden kaynaklanmas\u0131n [&#8230;] . Herkes i\u00e7ti\u011fi her bardak \u015farab\u0131n, giydi\u011fi elbisenin hesab\u0131n\u0131 yapabilir. Birilerinin l\u00fcks \u015feylere sahip olmas\u0131 i\u00e7in ka\u00e7 ki\u015fi k\u00f6lele\u015ftirilmi\u015ftir, ka\u00e7 ki\u015fi al\u0131nteri ve emek harcam\u0131\u015ft\u0131r, yetersiz beslenip aral\u0131ks\u0131z \u00e7al\u0131\u015fm\u0131\u015f, koyu bir cehalete itilmi\u015f ve kaba duyars\u0131zl\u0131\u011fa s\u00fcr\u00fcklenmi\u015ftir[&#8230;]. M\u00fclkiyet, bug\u00fcn ya\u015fayan insanlar\u0131n g\u00fcnl\u00fck \u00e7al\u0131\u015fmas\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. Bug\u00fcn\u00fcn m\u00fclk sahiplerine atalar\u0131 taraf\u0131ndan miras b\u0131rak\u0131lanlar da, ayr\u0131cal\u0131klar\u0131na dayanarak hoyrat\u00e7a hemcinslerinin eme\u011finin \u00fcr\u00fcn\u00fcne sahiplenmelerinden ba\u015fka bir \u015fey de\u011fildir <\/em><a name=\"_ftnref1\"><a href=\"http:\/\/www.ozguruniversite.org\/baskaya_MULKIYET.htm#_ftn1#_ftn1\"><em>. <\/p>\n<p><\/em><\/p>\n<div>  Egemen burjuva d\u00fc\u015f\u00fcncesi [\u00f6zel] m\u00fclkiyeti evrensel, mutlak, kutsal bir hak say\u0131yor. Elbette egemen burjuva ideolojisinin m\u00fclkiyeti gasp saymas\u0131 beklenemezdi&#8230; Fakat, insanl\u0131k tarihinin geride kalan d\u00f6nemlerinde bug\u00fcnk\u00fc anlamda bir [\u00f6zel] m\u00fclkiyet kavram\u0131 yoktu. \u0130nsanlar \u00fcretim ara\u00e7lar\u0131na de\u011fil, ya\u015fam i\u00e7in gerekli t\u00fcketim ara\u00e7lar\u0131na sahip olabiliyorlard\u0131. Ba\u015fta en \u00f6nemli \u00fcretim arac\u0131 olan toprak olmak \u00fczere, \u00fcretim ara\u00e7lar\u0131na kollektif sahiplenme s\u00f6z konusuydu. Sadece ki\u015fisel kullan\u0131m ara\u00e7lar\u0131 [ giysi, kimi k\u00fc\u00e7\u00fck alet-edevat, m\u00fccevher, vb&#8230;] \u00f6zel sahiplenme konusuydu. Daha sonraki d\u00f6nemde emek verimlili\u011fi art\u0131p [teknolojik geli\u015fme] entansif tar\u0131ma ge\u00e7ilince, toprak da [\u00f6zel] m\u00fclkiyet konusu haline gelmeye ba\u015flad\u0131 ama bug\u00fcnk\u00fc anlamda bir kapsay\u0131c\u0131l\u0131\u011fa ve belirleyicili\u011fe sahip de\u011fildi. Haraca dayal\u0131 prekapitalist toplumlarda toprak imparator, kral, sultan, padi\u015fah&#8230; taraf\u0131ndan sahiplenilir, \u00e7ift\u00e7ilere kulland\u0131r\u0131l\u0131r, art\u0131k \u00fcr\u00fcn hara\u00e7 \u015feklinde do\u011frudan \u00fcretici olan k\u00f6yl\u00fcden al\u0131n\u0131rd\u0131. Hara\u00e7c\u0131 [tributaire] tarz\u0131n s\u0131n\u0131rl\u0131 bir versiyonu olan feodal toplumda topra\u011f\u0131n m\u00fclkiyeti toprak soylular\u0131na aitti. Serfler [tenanciers] topra\u011f\u0131 angarya kar\u015f\u0131l\u0131\u011f\u0131nda i\u015flerdi. <\/div>\n<p><\/p>\n<div>M\u00fclkiyet kavram\u0131 bak\u0131m\u0131ndan as\u0131l k\u0131r\u0131lma noktas\u0131 kapitalizmle ba\u015flad\u0131. \u00dcretim ara\u00e7lar\u0131ndaki her geli\u015fme m\u00fclkiyet alan\u0131n\u0131 geni\u015fletirken, m\u00fclks\u00fczler kitlesini de b\u00fcy\u00fctt\u00fc. Tart\u0131\u015fman\u0131n \u00f6z\u00fcn\u00fc angaje etmedi\u011fi i\u00e7in, burada daha \u00e7ok hukuk terimleri olan temell\u00fck, zilyedlik, intifa hakk\u0131 \u00fczerinde durmam\u0131z gerekmiyor. Fakat, \u00f6nemli sayd\u0131\u011f\u0131m\u0131z bir hususu hat\u0131rlatmakla yetinebiliriz: Birincisi, devlet m\u00fclkiyetiyle sosyal m\u00fclkiyet veya ayn\u0131 anlama gelmek \u00fczere sosyal sahiplenme birbirine kar\u0131\u015ft\u0131r\u0131l\u0131yor veya ayn\u0131 \u015fey say\u0131l\u0131yor; \u0130kincisi de, sosyal veya kamusal m\u00fclkiyet aleyhine olarak \u00f6zel m\u00fclkiyet te\u015fvik ediliyor. Oysa, \u00fcretim ara\u00e7lar\u0131n\u0131n devletle\u015ftirilmesi, onun emek\u00e7ilerin [i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n] ortak m\u00fclkiyeti oldu\u011fu anlam\u0131na gelmiyor. B\u00f6ylesi bir otomatizm veya kesinlik s\u00f6z konusu de\u011fildir&#8230; <\/div>\n<p><\/p>\n<div>1917 sonras\u0131nda Sovyetler Birli\u011finde \u00fcretim ara\u00e7lar\u0131 devletle\u015ftirildi ama sosyalle\u015femedi&#8230; \u00dcretim ara\u00e7lar\u0131 \u00fczerinde emek\u00e7ilerin, i\u015f\u00e7ilerin reel denetimi sa\u011flanamad\u0131, sosyal sahiplenme m\u00fcmk\u00fcn olamad\u0131. Verimlilik\u00e7i [prod\u00fcktivist] paradigman\u0131n d\u0131\u015f\u0131na \u00e7\u0131k\u0131lamad\u0131. Velhas\u0131l, kamula\u015ft\u0131rma bir bi\u00e7im sorunu olman\u0131n \u00f6tesine ge\u00e7emedi. Oysa, \u00f6nemli olan bi\u00e7imsel bir yasal transfer de\u011fil, reel sosyal sahiplenmeyi, i\u015f\u00e7i denetimini ger\u00e7ekle\u015ftirmekti&#8230; <\/div>\n<p><\/p>\n<div>\u00dc\u00e7\u00fcnc\u00fc k\u00fcreselle\u015fme \u00e7a\u011f\u0131 da denebilecek olan 1980 sonras\u0131nda, [\u00f6zel] m\u00fclkiyet a\u00e7\u0131s\u0131ndan yeni bir e\u015fik daha a\u015f\u0131lm\u0131\u015f durumda. Kamuya ait ne varsa, devlete ait ne varsa, hazineye ait ne varsa, \u00f6zel m\u00fclkiyet alan\u0131 d\u0131\u015f\u0131nda kalm\u0131\u015f ne varsa talan ediliyor, ya\u011fmalan\u0131yor, [\u00f6zel] m\u00fclkiyet kategorisine dahil ediliyor&#8230; Art\u0131k kamu hizmetleri de dahil hi\u00e7bir \u015fey neoliberal \u00f6zelle\u015ftirme sald\u0131r\u0131s\u0131n\u0131n kapsam\u0131 d\u0131\u015f\u0131nda de\u011fil&#8230; Sermayenin de\u011ferlenmesine imk\u00e2n veren ne varsa \u00f6zelle\u015ftiriliyor, ba\u015fka bir ifade ile \u00f6zel ya\u011fma ve talan alan\u0131 haline getiriliyor. \u00dcstelik bu durum, [sosyal] bilimin bir gere\u011fi olarak sunuluyor! \u00d6yle bir kendinden menk\u00fbl [sosyal] bilim ki, s\u00f6m\u00fcr\u00fcy\u00fc, ya\u011fmay\u0131 ve talan\u0131 me\u015frula\u015ft\u0131r\u0131yor&#8230; Bilimin, bilimsel \u00e7aban\u0131n misyonu bu kepazeli\u011fi me\u015frula\u015ft\u0131rmak m\u0131d\u0131r? \u00d6zelle\u015ftirme \u00e7\u0131lg\u0131nl\u0131\u011f\u0131n\u0131n [\u015fimdilik!] ciddi bir tepkiyle kar\u015f\u0131la\u015fmamas\u0131 d\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fcd\u00fcr ve do\u011frudan ideolojik k\u00f6lelikle ilgilidir&#8230; Kapitalizm emek s\u00f6m\u00fcr\u00fcs\u00fcne dayal\u0131 bir \u00fccretli k\u00f6lelik rejimidir ki, kamuya ait olan, olmas\u0131 l\u00e2z\u0131m gelen \u00fcretim ara\u00e7lar\u0131n\u0131n \u00f6zel \u015fah\u0131slar taraf\u0131ndan ya\u011fmalanmas\u0131 sonucunu do\u011furuyor. D\u00fcnya Ticaret \u00d6rg\u00fct\u00fc [DT\u00d6] insanl\u0131\u011f\u0131n ortak miras\u0131 olan bilimsel-entellekt\u00fcel birikimden, biyolojik \u00e7e\u015fitlili\u011fe kadar akla gelen ne varsa, \u00f6zel m\u00fclk kategorisine indirgemek i\u00e7in yo\u011fun bir \u00e7aba harc\u0131yor. Genetik m\u00fcdahaleler yoluyla ve fikri m\u00fclkiyet safsatas\u0131yla insanl\u0131\u011f\u0131n ortak miras\u0131 olan binlerce y\u0131ll\u0131k bilgi birikimi de [\u00f6zel] m\u00fclkiyet kategorisine indirgeniyor&#8230; \u00c7okuluslu \u015firketler \u00f6nce bir bitkiyi genetik de\u011fi\u015fime u\u011frat\u0131yor, arkas\u0131ndan da patentini al\u0131yor. Ve \u00e7ift\u00e7inin kendi \u00fcr\u00fcn\u00fcnden tohum kullanmas\u0131 engelleniyor. Bu kepazelik &ldquo;kat\u0131r tohum&rdquo; veya &ldquo;terminat\u00f6r tohum&rdquo; kavramlar\u0131yla ifade ediliyor. \u00c7okuluslu \u015firketin genetik d\u00f6n\u00fc\u015f\u00fcme u\u011fratt\u0131\u011f\u0131 ve patentini ald\u0131\u011f\u0131 \u00fcr\u00fcn\u00fc \u00f6yle programl\u0131yor ki, o \u00fcr\u00fcn hasad\u0131ndan ayr\u0131lan tohum \u00fcr\u00fcn vermiyor&#8230; \u00dcstelik patent sahibi firma taraf\u0131ndan \u00e7ift\u00e7iler taraf\u0131ndan kullan\u0131lmas\u0131 da yasaklan\u0131yor. Oysa, bilimsel bilgi birikimi insanl\u0131\u011f\u0131n, toplumun ortak miras\u0131d\u0131r ve kamu kaynaklar\u0131yla ve kamusal \u00e7abalarla ortaya \u00e7\u0131km\u0131\u015ft\u0131r&#8230; <\/div>\n<p><\/p>\n<div>Bug\u00fcn insanl\u0131\u011f\u0131n y\u00fcz y\u00fcze geldi\u011fi t\u00fcm y\u0131k\u0131c\u0131 sonu\u00e7lar\u0131n temelinde bir gasp olan, \u00fcretim ara\u00e7lar\u0131n\u0131n [\u00f6zel] m\u00fclkiyeti yat\u0131yor. M\u00fclkiyet sorununu yok sayarak, atlayarak yap\u0131lacak tart\u0131\u015fmalar\u0131n bir k\u0131ymet-i harbiyesi olamaz. Bu y\u00fczden, t\u00fcm modern tabular\u0131n tabusu olan [\u00f6zel] m\u00fclkiyeti tart\u0131\u015fma basiretini ortaya koyabilmemiz gerekiyor. Sendikalar ve solda yer alan siyasi partilerin bile, bu sorun kar\u015f\u0131s\u0131ndaki aymazl\u0131\u011f\u0131n\u0131 anlamak m\u00fcmk\u00fcn de\u011fildir&#8230; <\/div>\n<p><\/p>\n<div>\u015eimdilik egemen ideoloji, m\u00fclks\u00fczle\u015ftirilmi\u015f, ezilen ve s\u00f6m\u00fcr\u00fclen s\u0131n\u0131flarda yan\u0131lsama ya da ayn\u0131 anlama gelmek \u00fczere, yanl\u0131\u015f bilin\u00e7 yaratmay\u0131 ba\u015far\u0131yor&#8230; S\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131flar\u0131n, ya\u015fam standard\u0131n\u0131n m\u00fclks\u00fczle\u015ftirilmi\u015f s\u0131n\u0131flar taraf\u0131ndan taklit edilebilece\u011fi umudu canl\u0131 tutuluyor ve insanlar k\u00f6r\u00fc k\u00f6r\u00fcne hi\u00e7 bir zaman kazanman\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 bir yar\u0131\u015fa sokuluyor&#8230; Oysa, hiyerar\u015fik sistemlerde dikey ge\u00e7i\u015fler sadece istisnad\u0131r ve istisnalar kural\u0131 do\u011frulamak i\u00e7indir&#8230; Bir i\u015f\u00e7inin [ki, her zaman potansiyel i\u015fsizdir&#8230;] gasp\u00e7\u0131 s\u0131n\u0131fa dahil olma olas\u0131l\u0131\u011f\u0131, umut pazar\u0131na itilmi\u015f birinin say\u0131sal lotodan b\u00fcy\u00fck ikramiye kazanarak zengin olma \u015fans\u0131ndan daha fazla de\u011fildir. Elbette loto oynayan\u0131n hem teorik, hem de pratik olarak b\u00fcy\u00fck ikramiyenin sahibi olma olas\u0131l\u0131\u011f\u0131 vard\u0131r ama olas\u0131l\u0131k 215 milyonda birdir&#8230; Demek ki, oynayanla oynamayan aras\u0131nda kazanmama \u015fans\u0131 nerdeyse e\u015fit&#8230; [Elbette lotaryan\u0131n neden oldu\u011fu ahl\u00e2k\u00ee yozla\u015fma ayr\u0131 bir tart\u0131\u015fma konusudur&#8230;]. <\/div>\n<p><\/p>\n<div>Modern \u00e7a\u011f\u0131n t\u00fcm temel metinleri [\u00f6zel] m\u00fclkiyeti kutsuyor. Bundan sonra kaleme al\u0131nacak evrensel insanl\u0131k bildirgeleri ve t\u00fcm temel metinler, anayasalar, vb. mutlaka \u015fu \u00fc\u00e7 maddeyle ba\u015flamal\u0131d\u0131r: <\/div>\n<p><\/p>\n<div>D\u00fcnyan\u0131n t\u00fcm kaynaklar\u0131 insanl\u0131\u011f\u0131n tamam\u0131na aittir, hi\u00e7bir surette gasp edilemez; <\/div>\n<p><\/p>\n<div>1.       Hi\u00e7 kimse, ona ba\u015fkas\u0131n\u0131n eme\u011fini s\u00f6m\u00fcrme olana\u011f\u0131 veren \u00fcretim ara\u00e7lar\u0131n\u0131n m\u00fclkiyetine sahip olamaz; <\/div>\n<p><\/p>\n<div>2.       Ba\u015fkas\u0131n\u0131n eme\u011finin s\u00f6m\u00fcr\u00fcs\u00fcne dayal\u0131 bireysel zenginle\u015fme bir insanl\u0131k su\u00e7udur&#8230; <\/div>\n<p><\/p>\n<div>Bu yaz\u0131y\u0131 bir \u00f6neriyle bitirebiliriz: Gelin [\u00f6zel] m\u00fclkiyeti tart\u0131\u015fal\u0131m&#8230; <\/div>\n<p><\/p>\n<div>Kardelen, 28 Temmuz 2005. <\/div>\n<p><\/p>\n<div><a name=\"_ftn1\"><a href=\"http:\/\/www.ozguruniversite.org\/baskaya_MULKIYET.htm#_ftnref1#_ftnref1\"><em>An Enquiry Concerning Political Justice and its Influence on Moral and Happiness, [1793], agy, Jean Jaur\u00e9s, Histoire Socialiste de la R\u00e9volution Fran\u00e7aise, c. IV, s. 516.<\/p>\n<p><\/em><\/p>\n<div><a href=\"http:\/\/www.ozguruniversite.org\/\"><u><em>http:\/\/www.ozguruniversite.org\/<\/em><\/u><\/a><em> sitesinden al\u0131nm\u0131\u015ft\u0131r.<\/em><\/div>\n<p><\/a><\/div>\n<p><\/a><\/div>\n<p><\/div>\n        <div class=\"booster-block booster-reactions-block\">\n            <div class=\"twp-reactions-icons\">\n                \n                <div class=\"twp-reacts-wrap\">\n                    <a react-data=\"be-react-1\" post-id=\"187\" class=\"be-face-icons un-reacted\" href=\"javascript:void(0)\">\n                        <img decoding=\"async\" src=\"https:\/\/mcanyuce.net\/eski\/wp-content\/plugins\/booster-extension\/\/assets\/icon\/happy.svg\" alt=\"Happy\">\n                    <\/a>\n                    <div class=\"twp-reaction-title\">\n                        Happy                    <\/div>\n                    <div class=\"twp-count-percent\">\n                                                    <span style=\"display: none;\" class=\"twp-react-count\">0<\/span>\n                        \n                                                <span class=\"twp-react-percent\"><span>0<\/span> %<\/span>\n                                            <\/div>\n                <\/div>\n\n                <div class=\"twp-reacts-wrap\">\n                    <a react-data=\"be-react-2\" post-id=\"187\" class=\"be-face-icons un-reacted\" href=\"javascript:void(0)\">\n                        <img decoding=\"async\" src=\"https:\/\/mcanyuce.net\/eski\/wp-content\/plugins\/booster-extension\/\/assets\/icon\/sad.svg\" alt=\"Sad\">\n                    <\/a>\n                    <div class=\"twp-reaction-title\">\n                        Sad                    <\/div>\n                    <div class=\"twp-count-percent\">\n                                                    <span style=\"display: none;\" class=\"twp-react-count\">0<\/span>\n                                                                        <span class=\"twp-react-percent\"><span>0<\/span> %<\/span>\n                                            <\/div>\n                <\/div>\n\n                <div class=\"twp-reacts-wrap\">\n                    <a react-data=\"be-react-3\" post-id=\"187\" class=\"be-face-icons un-reacted\" href=\"javascript:void(0)\">\n                        <img decoding=\"async\" src=\"https:\/\/mcanyuce.net\/eski\/wp-content\/plugins\/booster-extension\/\/assets\/icon\/excited.svg\" alt=\"Excited\">\n                    <\/a>\n                    <div class=\"twp-reaction-title\">\n                        Excited                    <\/div>\n                    <div class=\"twp-count-percent\">\n                                                    <span style=\"display: none;\" class=\"twp-react-count\">0<\/span>\n                                                                        <span class=\"twp-react-percent\"><span>0<\/span> %<\/span>\n                                            <\/div>\n                <\/div>\n\n                <div class=\"twp-reacts-wrap\">\n                    <a react-data=\"be-react-6\" post-id=\"187\" class=\"be-face-icons un-reacted\" href=\"javascript:void(0)\">\n                        <img decoding=\"async\" src=\"https:\/\/mcanyuce.net\/eski\/wp-content\/plugins\/booster-extension\/\/assets\/icon\/sleepy.svg\" alt=\"Sleepy\">\n                    <\/a>\n                    <div class=\"twp-reaction-title\">\n                        Sleepy                    <\/div>\n                    <div class=\"twp-count-percent\">\n                                                    <span style=\"display: none;\" class=\"twp-react-count\">0<\/span>\n                        \n                                                <span class=\"twp-react-percent\"><span>0<\/span> %<\/span>\n                                            <\/div>\n                <\/div>\n\n                <div class=\"twp-reacts-wrap\">\n                    <a react-data=\"be-react-4\" post-id=\"187\" class=\"be-face-icons un-reacted\" href=\"javascript:void(0)\">\n                        <img decoding=\"async\" src=\"https:\/\/mcanyuce.net\/eski\/wp-content\/plugins\/booster-extension\/\/assets\/icon\/angry.svg\" alt=\"Angry\">\n                    <\/a>\n                    <div class=\"twp-reaction-title\">Angry<\/div>\n                    <div class=\"twp-count-percent\">\n                                                    <span style=\"display: none;\" class=\"twp-react-count\">0<\/span>\n                                                                        <span class=\"twp-react-percent\"><span>0<\/span> %<\/span>\n                        \n                    <\/div>\n                <\/div>\n\n                <div class=\"twp-reacts-wrap\">\n                    <a react-data=\"be-react-5\" post-id=\"187\" class=\"be-face-icons un-reacted\" href=\"javascript:void(0)\">\n                        <img decoding=\"async\" src=\"https:\/\/mcanyuce.net\/eski\/wp-content\/plugins\/booster-extension\/\/assets\/icon\/surprise.svg\" alt=\"Surprise\">\n                    <\/a>\n                    <div class=\"twp-reaction-title\">Surprise<\/div>\n                    <div class=\"twp-count-percent\">\n                                                    <span style=\"display: none;\" class=\"twp-react-count\">0<\/span>\n                                                                        <span class=\"twp-react-percent\"><span>0<\/span> %<\/span>\n                                            <\/div>\n                <\/div>\n\n            <\/div>\n        <\/div>\n\n    \n<div class=\"twitter-share\"><a href=\"https:\/\/twitter.com\/intent\/tweet?via=SerhatArarat1\" class=\"twitter-share-button\">Tweet<\/a><\/div>\n","protected":false},"excerpt":{"rendered":"<p>Tabu, \u00fczerinde konu\u015fman\u0131n yasakland\u0131\u011f\u0131, &ldquo;dokunulmazl\u0131\u011f\u0131&rdquo; olan, tekin olmayan anlam\u0131ndad\u0131r. M\u00fclkiyet, modern \u00e7a\u011f\u0131n en \u00f6nemli tabular\u0131ndan biridir ve t\u00fcm di\u011fer tabulara kaynakl\u0131k etmektedir. Velhas\u0131l, tabular\u0131n tabusudur. Bir \u015feyi, bir olguyu, bir toplumsal s\u00fcreci, bir \u015fahsiyeti, ya\u015fanm\u0131\u015f bir olay\u0131, vb. tabula\u015ft\u0131rmaktan ama\u00e7, ger\u00e7e\u011fi gizlemek, ger\u00e7e\u011fin \u00fcst\u00fcn\u00fc \u00f6rtmektir. Ba\u015fka t\u00fcrl\u00fc ifade etmek istersek, tabular, \u015feyleri ortadan kald\u0131rmaya, g\u00f6zden [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_gspb_post_css":"","footnotes":""},"categories":[35],"tags":[],"class_list":["post-187","post","type-post","status-publish","format-standard","hentry","category-tye"],"blocksy_meta":[],"brizy_media":[],"_links":{"self":[{"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/posts\/187","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/comments?post=187"}],"version-history":[{"count":0,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/posts\/187\/revisions"}],"wp:attachment":[{"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/media?parent=187"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/categories?post=187"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/tags?post=187"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}