Bug\u00fcn toplumsal hiyerar\u015finin bask\u0131lad\u0131\u011f\u0131 t\u00fcm kimlikler aras\u0131nda, kad\u0131n kimli\u011finin ta\u015f\u0131d\u0131\u011f\u0131 y\u00fck\u00fcn \u00e7ok daha sars\u0131c\u0131 bir a\u011f\u0131rl\u0131\u011fa ula\u015ft\u0131\u011f\u0131 a\u015fikard\u0131r. Kad\u0131n, ya\u015fam\u0131n her evresinde yaln\u0131zca varolu\u015fundan ve kimli\u011finden \u00f6t\u00fcr\u00fc \u00e7ok boyutlu bir bask\u0131 ku\u015fatmas\u0131yla kar\u015f\u0131 kar\u015f\u0131ya kal\u0131r. Do\u011frudan kad\u0131n kimli\u011fini hedef alan bu sistematik yakla\u015f\u0131mlar, \u00e7ocukluktan ya\u015fl\u0131l\u0131\u011fa kadar her a\u015famada kad\u0131nlar\u0131 en do\u011fal haklar\u0131 olan g\u00fcvenli ve refah dolu bir ya\u015famdan mahrum b\u0131rakmaktad\u0131r. Kad\u0131n, do\u011fumundan itibaren toplumsal cinsiyet rolleri \u00fczerinden in\u015fa edilen ve ataerkil sistemin temelini olu\u015fturan bu sistematik tasar\u0131mlar\u0131n do\u011frudan muhatab\u0131 haline gelir. Bu ba\u011flamda tam da hayallerin ve potansiyelin en y\u00fcksek oldu\u011fu gen\u00e7lik y\u0131llar\u0131nda, bu sistematik politikalar kad\u0131n\u0131n \u00f6zg\u00fcrl\u00fck alan\u0131n\u0131 daraltan birer ger\u00e7eklik olarak kendini hissettirir.<\/p>\n
Sa\u011fl\u0131k hizmetlerine eri\u015fimden \u015fiddete kar\u015f\u0131 korunma mekanizmalar\u0131na, beden politikalar\u0131ndan en temel \u00f6zg\u00fcrl\u00fcklere kadar geni\u015f bir yelpazede, gen\u00e7 kad\u0131nlar\u0131n ya\u015fam alan\u0131 sistemli bir daraltma operasyonuna maruz kalmaktad\u0131r. \u00d6rne\u011fin her gencin omuzlar\u0131ndaki ortak gelecek kayg\u0131s\u0131n\u0131n \u00fczerine, bir kad\u0131n i\u00e7in ‘i\u015f hayat\u0131nda varl\u0131\u011f\u0131n\u0131 koruyabilme’ ve ‘hayatta kalabilme’ gibi ek bir varolu\u015fsal y\u00fck biner. Bu a\u011f\u0131r y\u00fck\u00fcn yan\u0131 s\u0131ra gen\u00e7 kad\u0131nlar, ‘kad\u0131n mesle\u011fi’ ad\u0131 alt\u0131nda kristalize edilmi\u015f stereotipik alanlara hapsedilerek, geni\u015f bir istihdam k\u0131skac\u0131yla kar\u015f\u0131 kar\u015f\u0131ya b\u0131rak\u0131l\u0131r. E\u011fitim, bir kad\u0131n\u0131n \u00f6zg\u00fcrle\u015fme yolundaki en g\u00fc\u00e7l\u00fc anahtar\u0131yken; mevcut politikalar bu s\u00fcreci bir \u00e7\u0131kmaza d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Kapitalist ve ataerkil sistem, kad\u0131n\u0131 iki dar se\u00e7enek aras\u0131na s\u0131k\u0131\u015ft\u0131rarak ona sahte bir ‘tercih’ sunar: Ya sistemin a\u011f\u0131r s\u00f6m\u00fcr\u00fc \u00e7arklar\u0131 ya da erkek egemen aile kurumunun sa\u011flad\u0131\u011f\u0131 ill\u00fczyonel bir konfor alan\u0131. Bu ikinci se\u00e7enek, bir\u00e7ok kad\u0131n i\u00e7in daha ‘cazip’ bir s\u0131\u011f\u0131nak gibi g\u00f6sterilse de asl\u0131nda kad\u0131n\u0131n e\u011fitim hakk\u0131ndan ve kendi gelece\u011fini in\u015fa etme g\u00fcc\u00fcnden sessizce vazge\u00e7ti\u011fi bir yol ayr\u0131m\u0131d\u0131r. Bu durum, \u00f6zg\u00fcr iradeyle yap\u0131lm\u0131\u015f bir tercih de\u011fil; aksine dolayl\u0131 yollarla kad\u0131n\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn \u00f6n\u00fcne \u00f6r\u00fclm\u00fc\u015f sistemli bir engel politikas\u0131d\u0131r.<\/p>\n
Bu yap\u0131sal engellerin yan\u0131na bir ba\u015fka temel sorun olarak ‘ahlak\u00e7\u0131l\u0131k’ eklenir; kad\u0131n bedeni \u00fczerinden y\u00fcr\u00fct\u00fclen politikalar ve kurulan denetim mekanizmalar\u0131, gen\u00e7 kad\u0131nlar\u0131n giyimlerinden dillerine, hareketlerinden en temel ifade bi\u00e7imlerine kadar geni\u015f bir alanda kendilerini \u00f6zg\u00fcrce ger\u00e7ekle\u015ftirmelerini engelleyen bir bask\u0131 arac\u0131 olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar. Kamusal alanlarda, \u00f6zellikle de toplu ta\u015f\u0131ma ara\u00e7lar\u0131nda yo\u011funla\u015fan psikolojik, s\u00f6zl\u00fc ve fiziksel tacizler; m\u00fcnferit olaylar de\u011fil, aksine gen\u00e7 kad\u0131nlara y\u00f6nelik y\u00fcr\u00fct\u00fclen sinsi denetim politikalar\u0131n\u0131n mek\u00e2nsal birer yans\u0131mas\u0131d\u0131r. Bunun yan\u0131 s\u0131ra, gen\u00e7 kad\u0131nlara dayat\u0131lan tek tiple\u015ftirilmi\u015f g\u00fczellik alg\u0131s\u0131; sistemin devaml\u0131l\u0131\u011f\u0131n\u0131 besleyen ve kad\u0131n bedeni \u00fczerinden y\u00fcr\u00fct\u00fclen bask\u0131 politikalar\u0131n\u0131n bir di\u011fer uzant\u0131s\u0131d\u0131r. Bu s\u00fcre\u00e7, gen\u00e7 kad\u0131nlar\u0131 durmaks\u0131z\u0131n de\u011fi\u015fen bir t\u00fcketim d\u00f6ng\u00fcs\u00fcne hapsederek onlar\u0131 kimlik bunal\u0131mlar\u0131ndan derin psikolojik sars\u0131nt\u0131lara kadar uzanan bir yabanc\u0131la\u015fmaya s\u00fcr\u00fcklemektedir. Evden okula, sokaktan ekrana kadar her ad\u0131mda maruz kal\u0131nan reklamlar ve toplumsal dayatmalar, gen\u00e7 kad\u0131nlar\u0131n solukland\u0131\u011f\u0131 her alan\u0131 i\u015fgal etmektedir. Gen\u00e7 kad\u0131nlar\u0131 durmaks\u0131z\u0131n kendini sorgulamaya iten, ka\u00e7\u0131\u015f\u0131 olmayan bu psikolojik labirent, onlar\u0131 kendi ger\u00e7ekliklerinden kopararak sistemin onaylad\u0131\u011f\u0131 yapay bir kimli\u011fe hapsetmektedir.<\/p>\n
Bu ku\u015fatman\u0131n en kanl\u0131 ve en ac\u0131mas\u0131z y\u00fcz\u00fc ise \u015fiddettir; zira \u015fiddet, gen\u00e7 kad\u0131nlar\u0131n hayat\u0131na kastederek onlar\u0131 varolu\u015flar\u0131ndan koparan en radikal ‘politika’ olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar. Gul\u00eestan, Roj\u00een, \u0130kbal, \u00d6zgecan, \u015eule ve daha nice isim; aileden soka\u011fa, ikili ili\u015fkilerden devlet mekanizmalar\u0131na kadar uzanan bu sistematik \u015fiddet sarmal\u0131nda aram\u0131zdan kopar\u0131ld\u0131. Bug\u00fcn kad\u0131n k\u0131r\u0131m\u0131 ve \u015fiddet, T\u00fcrkiye ve K\u00fcrdistan\u2019\u0131n ka\u00e7\u0131n\u0131lamaz bir ger\u00e7e\u011fi olarak her y\u0131l binlerce kad\u0131n\u0131n ya\u015fam hakk\u0131n\u0131, hayallerini ve gelece\u011fini elinden alan sistematik bir sald\u0131r\u0131d\u0131r. Bu \u015fiddet sarmal\u0131; dijital mecralardaki tacizlerden ev i\u00e7i \u015fiddete, partner \u015fiddetinden sokaktaki tehditlere kadar geni\u015f bir yelpazede gen\u00e7 kad\u0131nlar\u0131n ya\u015fam alan\u0131n\u0131 nefessiz b\u0131rak\u0131r. Bir\u00e7ok kad\u0131n, bu sistematik bask\u0131 kar\u015f\u0131s\u0131nda yaln\u0131zla\u015ft\u0131r\u0131larak sessizli\u011fe itilir; bu sessizle\u015ftirme s\u00fcreci ise nihayetinde kad\u0131n k\u0131r\u0131m\u0131yla trajik bir sona ula\u015f\u0131r. Ne mevcut adalet mekanizmalar\u0131 ne de toplumsal vicdan kad\u0131na koruyucu bir el uzat\u0131r. Aksine, en yayg\u0131n medya ara\u00e7lar\u0131 bu \u015fiddeti estetikle\u015ftirip normalle\u015ftirerek birer t\u00fcketim nesnesi gibi \u00f6n\u00fcm\u00fcze sunmakta, \u015fiddet politikalar\u0131n\u0131 k\u00f6r\u00fcklemektedir. Tam da bu noktada, kad\u0131nlar\u0131n bu ku\u015fat\u0131lm\u0131\u015fl\u0131ktan s\u0131yr\u0131labilmesi i\u00e7in sistemin d\u0131\u015f\u0131na ta\u015fan alternatif y\u00f6ntemler hayati bir gereklilik haline gelmi\u015ftir.<\/p>\n
Gen\u00e7 kad\u0131n \u00f6rg\u00fctlenmesi ve \u00f6nemi<\/strong><\/p>\n T\u00fcm bu ku\u015fat\u0131lm\u0131\u015fl\u0131\u011f\u0131n ortas\u0131nda, bug\u00fcn kad\u0131nlar kendilerine dayat\u0131lan bu k\u00f6hne sistemin zincirlerinden s\u0131yr\u0131lmak i\u00e7in bir araya geliyor; \u00f6rg\u00fctlenerek ve kom\u00fcnle\u015ferek kendi \u00f6zg\u00fcrl\u00fck alanlar\u0131n\u0131 yarat\u0131yorlar. Genel bir \u00f6rg\u00fctlenme ihtiyac\u0131n\u0131n \u00f6tesinde, kad\u0131nlar\u0131n yan yana geli\u015fi apayr\u0131 bir anlam ve hayati bir de\u011fer ta\u015f\u0131maktad\u0131r. Bir kad\u0131n i\u00e7in, benzer varolu\u015fsal sanc\u0131lardan ge\u00e7mi\u015f ve ayn\u0131 toplumsal bariyerlere \u00e7arpm\u0131\u015f bir ba\u015fka kad\u0131n\u0131n sa\u011flad\u0131\u011f\u0131 dayan\u0131\u015fma ve sa\u011fduyulu anlay\u0131\u015f, hayati bir e\u015fik te\u015fkil etmektedir. Tam bu noktada kad\u0131n \u00f6rg\u00fctleri; gen\u00e7 kad\u0131nlar\u0131n bu kolektif anlay\u0131\u015f\u0131 bulabilece\u011fi, kendilerine ait \u00f6zg\u00fcr alanlar in\u015fa edebilece\u011fi ve hem maddi hem de manevi dayan\u0131\u015fmay\u0131 \u00f6rg\u00fctleyebilece\u011fi hayati merkezler haline gelmektedir. Bu yap\u0131lar, sadece bir destek birimi de\u011fil; ayn\u0131 zamanda ya\u015fanan kad\u0131n k\u0131r\u0131m\u0131 ve sistematik \u015fiddete kar\u015f\u0131 toplumsal bir \u00e7\u0131\u011fl\u0131\u011fa d\u00f6n\u00fc\u015fen, kad\u0131nlar\u0131n sesini ortakla\u015ft\u0131ran en g\u00fc\u00e7l\u00fc eylem sahas\u0131d\u0131r. Nihayetinde Kad\u0131nlar, hem ki\u015fisel hayatlar\u0131n\u0131 ku\u015fatan \u015fiddet d\u00f6ng\u00fcs\u00fcne hem de toplumsal bask\u0131ya kar\u015f\u0131 \u00f6rg\u00fctlenmeyi en temel \u00f6z savunma y\u00f6ntemi olarak benimsemektedir. \u00d6rg\u00fctl\u00fc kad\u0131n, erkek egemen sistemin sistematik sald\u0131r\u0131lar\u0131na kar\u015f\u0131 kendini savunabilecek kolektif bir bilince, her t\u00fcrl\u00fc sald\u0131r\u0131y\u0131 g\u00f6\u011f\u00fcsleyebilecek sars\u0131lmaz bir deste\u011fe ve kendi kaderini tayin edebilecek ger\u00e7ek bir g\u00fcce sahiptir.<\/p>\n Kad\u0131n \u00f6rg\u00fctleri ve kom\u00fcniteleri, dayan\u0131\u015fmay\u0131 sadece pratik bir destekle de\u011fil, ayn\u0131 zamanda derin bir zihinsel d\u00f6n\u00fc\u015f\u00fcmle ta\u00e7land\u0131r\u0131r. \u00d6rne\u011fin Jineoloji at\u00f6lyeleri, kad\u0131nlara ‘kad\u0131n bilimini’ yak\u0131ndan tan\u0131ma ve i\u00e7selle\u015ftirilmi\u015f erkeklik kal\u0131plar\u0131ndan ar\u0131nma imk\u00e2n\u0131 sunar. Bu alanlarda kad\u0131nlar; patriyarkan\u0131n tarihsel k\u00f6klerini, kad\u0131n\u0131n k\u00f6lele\u015ftirilme s\u00fcre\u00e7lerini ve kendilerine do\u011frultulan sistemli politikalar\u0131 \u00e7\u00f6z\u00fcmleyerek, bin y\u0131llar\u0131n yaratt\u0131\u011f\u0131 bu tahakk\u00fcm\u00fc hem anlamland\u0131r\u0131r hem de y\u0131kacak olan bilinci ku\u015fan\u0131rlar. Zihinsel d\u00f6n\u00fc\u015f\u00fcm\u00fcn yan\u0131 s\u0131ra, belli ba\u015fl\u0131 kad\u0131n \u00f6rg\u00fctleri bu s\u00fcreci fiziksel savunma disiplinleriyle de tahkim etmektedir. \u00d6z savunma at\u00f6lyeleri arac\u0131l\u0131\u011f\u0131yla kad\u0131nlara kazand\u0131r\u0131lan fiziksel ve psikolojik diren\u00e7 pratikleri; \u015fiddete kar\u015f\u0131 somut bir g\u00fc\u00e7 a\u015f\u0131larken, kad\u0131n\u0131n kendi bedeni ve iradesi \u00fczerindeki kontrol\u00fcn\u00fc yeniden kazanmas\u0131n\u0131 sa\u011flar. Ek olarak, adalet aray\u0131\u015f\u0131nda olan kad\u0131nlar i\u00e7in \u00f6rg\u00fctlenme; hem sokaklarda hem de dijital mecralarda yank\u0131lanan kolektif bir itiraza d\u00f6n\u00fc\u015fmektedir. Sanal medya platformlar\u0131ndan meydanlara uzanan bu a\u011flar, cezas\u0131zl\u0131k politikalar\u0131na kar\u015f\u0131 kamuoyu olu\u015fturmak ve faillerin g\u00f6r\u00fcnmez k\u0131l\u0131nmas\u0131n\u0131 engellemek i\u00e7in hayati bir dayan\u0131\u015fma alan\u0131d\u0131r. G\u00fcn\u00fcm\u00fcz adalet sistemlerinde, en \u00f6zg\u00fcrl\u00fck\u00e7\u00fc kabul edilen co\u011frafyalarda dahi kad\u0131nlar; binlerce y\u0131ll\u0131k normalle\u015ftirilmi\u015f politikalar ve k\u00f6kle\u015fmi\u015f \u00f6nyarg\u0131lar nedeniyle haklar\u0131na eri\u015fememektedir. Kad\u0131n bedeninin ve kararlar\u0131n\u0131n h\u00e2l\u00e2 erke\u011fin m\u00fclkiyetindeymi\u015f gibi alg\u0131land\u0131\u011f\u0131 bu d\u00fczende; kad\u0131n \u00f6rg\u00fctlenmesi ve feminist bilin\u00e7, bu tarihsel boyunduru\u011fu k\u0131racak en b\u00fcy\u00fck dayan\u0131\u015fma ve g\u00fc\u00e7 kayna\u011f\u0131d\u0131r.<\/p>\n Bu s\u00fcre\u00e7, ayn\u0131 zamanda toplumsal yap\u0131n\u0131n kad\u0131na bi\u00e7ti\u011fi dar kal\u0131plar\u0131 da par\u00e7alar. Ba\u015flang\u0131\u00e7ta sadece ‘aile i\u00e7indeki k\u0131z \u00e7ocu\u011fu’, sonras\u0131nda ise ‘makbul e\u015f aday\u0131’ olarak kodlanan kad\u0131n; \u00f6rg\u00fctl\u00fc dayan\u0131\u015fman\u0131n g\u00fcc\u00fcyle kendi iradesine sahip \u00e7\u0131kan ba\u011f\u0131ms\u0131z bir \u00f6zneye d\u00f6n\u00fc\u015f\u00fcr. Gen\u00e7 kad\u0131n, kendisine y\u00f6nelik bask\u0131 politikalar\u0131n\u0131 kavrad\u0131k\u00e7a, ya\u015fad\u0131\u011f\u0131 \u00e7\u0131kmazlar\u0131n ki\u015fisel kusurlar de\u011fil, sistemsel dayatmalar oldu\u011funu fark eder ve bu b\u00fcy\u00fck yaln\u0131zl\u0131k ill\u00fczyonundan s\u0131yr\u0131l\u0131r. O, art\u0131k sadece kendi \u00f6zg\u00fcrl\u00fc\u011f\u00fc i\u00e7in de\u011fil; kendisinin de her an maruz kalabilece\u011fi haks\u0131zl\u0131klar\u0131 ya\u015fam\u0131\u015f di\u011fer kad\u0131nlar i\u00e7in de bir dayanak noktas\u0131d\u0131r.<\/p>\n Adrienne Rich, ‘Kad\u0131nlar aras\u0131ndaki ba\u011f, patriyarkan\u0131n en \u00e7ok korktu\u011fu \u015feydir; \u00e7\u00fcnk\u00fc bu ba\u011f, erkeklerin kad\u0131nlar \u00fczerindeki duygusal ve ekonomik tekelini sarsar,’ der. Tam bu noktada; kad\u0131n dayan\u0131\u015fmas\u0131 ve \u00f6rg\u00fctlenmesinin basit bir hak arama m\u00fccadelesi olman\u0131n \u00f6tesinde, binlerce y\u0131ll\u0131k sistematik s\u00f6m\u00fcr\u00fcye kar\u015f\u0131 \u00f6r\u00fclen kolektif bir bilin\u00e7 ve yap\u0131sal bir direni\u015f oldu\u011funu kavrar\u0131z. Bu \u00e7ok boyutlu direni\u015f; kad\u0131nlar\u0131 sa\u011fl\u0131k hizmetlerinden e\u011fitime, i\u015f ya\u015fam\u0131ndan sosyal alanlara kadar her ad\u0131mda kar\u015f\u0131layan haks\u0131zl\u0131klara kar\u015f\u0131 sars\u0131lmaz birer \u00f6zneye d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. \u00d6rg\u00fctl\u00fc m\u00fccadelenin sa\u011flad\u0131\u011f\u0131 bu g\u00fc\u00e7, kad\u0131n\u0131 sistemin nesnesi olmaktan \u00e7\u0131kar\u0131p kendi hayat\u0131 ve bedeni \u00fczerinde mutlak s\u00f6z sahibi olan, her t\u00fcrl\u00fc \u015fiddet sarmal\u0131na kar\u015f\u0131 bilin\u00e7le donanm\u0131\u015f g\u00fc\u00e7l\u00fc bireyler haline getirir.<\/p>\n \u00a0 \u00a0 \u00a0 \u00a0Birg\u00fcl Da\u015f<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":" Bug\u00fcn toplumsal hiyerar\u015finin bask\u0131lad\u0131\u011f\u0131 t\u00fcm kimlikler aras\u0131nda, kad\u0131n kimli\u011finin ta\u015f\u0131d\u0131\u011f\u0131 y\u00fck\u00fcn \u00e7ok daha sars\u0131c\u0131 bir a\u011f\u0131rl\u0131\u011fa ula\u015ft\u0131\u011f\u0131 a\u015fikard\u0131r. Kad\u0131n, ya\u015fam\u0131n her evresinde yaln\u0131zca varolu\u015fundan ve kimli\u011finden \u00f6t\u00fcr\u00fc \u00e7ok boyutlu bir bask\u0131 ku\u015fatmas\u0131yla kar\u015f\u0131 kar\u015f\u0131ya kal\u0131r. Do\u011frudan kad\u0131n kimli\u011fini hedef alan bu sistematik yakla\u015f\u0131mlar, \u00e7ocukluktan ya\u015fl\u0131l\u0131\u011fa kadar her a\u015famada kad\u0131nlar\u0131 en do\u011fal haklar\u0131 olan g\u00fcvenli ve […]<\/p>\n","protected":false},"author":2,"featured_media":10880,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"jnews-multi-image_gallery":[],"jnews_single_post":{"format":"standard","override":[{"template":"1","parallax":"1","fullscreen":"1","layout":"right-sidebar","sidebar":"default-sidebar","second_sidebar":"default-sidebar","sticky_sidebar":"1","share_position":"top","share_float_style":"share-monocrhome","show_featured":"1","show_post_meta":"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","post_reading_time_wpm":"300","post_calculate_word_method":"str_word_count","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":"1","show_post_related":"0","show_inline_post_related":"0"}],"image_override":[{"single_post_thumbnail_size":"crop-500","single_post_gallery_size":"crop-500"}],"trending_post_position":"meta","trending_post_label":"Trending","sponsored_post_label":"Sponsored by","disable_ad":"0","subtitle":""},"jnews_primary_category":[],"jnews_social_meta":[],"jnews_review":[],"enable_review":"","type":"percentage","name":"","summary":"","brand":"","sku":"","good":[],"bad":[],"score_override":"","override_value":"","rating":[],"price":[],"jnews_override_counter":{"view_counter_number":"0","share_counter_number":"0","like_counter_number":"0","dislike_counter_number":"0"},"jnews_post_split":{"post_split":[{"template":"1","tag":"h2","numbering":"asc","mode":"normal","first":"0","enable_toc":"0","toc_type":"normal"}]},"footnotes":""},"categories":[1,43,50],"tags":[],"class_list":["post-10878","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analiz","category-genc-kadin","category-genc-kalemler"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"https:\/\/berru.org\/wp-content\/uploads\/2026\/04\/photo_2026-04-02_10-04-52.jpg","_links":{"self":[{"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/posts\/10878","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/comments?post=10878"}],"version-history":[{"count":4,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/posts\/10878\/revisions"}],"predecessor-version":[{"id":10884,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/posts\/10878\/revisions\/10884"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/media\/10880"}],"wp:attachment":[{"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/media?parent=10878"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/categories?post=10878"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/tags?post=10878"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}