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Ansiklopedi.Turkcebilgi.Com<\/span><\/span><\/strong><\/p>\n Yunanca “”anthropos”” (insan) ve “”logos”” (bilim) s\u00f6zc\u00fcklerinden olu\u015fan antropoloji insanlar ve Yunan dili. 3000 y\u0131ll\u0131k bir ge\u00e7mi\u015fi olan Hint-Avrupa dil ailesine ait bir dildir. Antik Yunanca Klasik Yunan uygarl\u0131\u011f\u0131n\u0131n dili olarak kullan\u0131lm\u0131\u015ft\u0131r. Modern Yunanca Antik Yunancadan olduk\u00e7a farkl\u0131 olmakla beraber k\u00f6ken olarak ona dayan\u0131r.\u00a0 Yunanca, Yunan alfabesi kullan\u0131larak yaz\u0131l\u0131r. Modern Yunanca d\u00fcnyada, \u00e7o\u011fu Yunanistan’da ya\u015fayan yakla\u015f\u0131k 12 milyon ki\u015finin anadilidir.<\/p>\n Antropoloji, insanla ilgilenen bir\u00e7ok bilim dal\u0131ndan biri. Genellikle fiziksel ve k\u00fclt\u00fcrel antropoloji olarak ikiye ayr\u0131l\u0131r. D\u00fcnyadaki \u00e7e\u015fitli insan topluluklar\u0131n\u0131n do\u011falc\u0131 yakla\u015f\u0131mla betimlenmesi ve yorumlanmas\u0131 olarak tan\u0131mlanabilir, ama ne konusu ne de ara\u015ft\u0131rma y\u00f6ntemleri kendine \u00f6zg\u00fcd\u00fcr. Tarihten farkl\u0131l\u0131\u011f\u0131, antropolojinin toplumlar, kurumlar, inan\u00e7 ya da geleneklere ili\u015fkin tarih ara\u015ft\u0131rmalar\u0131n\u0131 d\u0131\u015flamas\u0131ndan de\u011fil, belgelere dayanmak yerine insanlar\u0131, etkinliklerini ve \u00fcr\u00fcnlerini olabildi\u011fince dolays\u0131z g\u00f6zleme y\u00f6ntemini benimsemesinden do\u011far. Bu t\u00fcr ara\u015ft\u0131rmalar\u0131n sonu\u00e7lar\u0131n\u0131 insanl\u0131k tarihinin bir par\u00e7as\u0131 say\u0131p insan\u0131n karma\u015f\u0131k biyolojik ve k\u00fclt\u00fcrel geli\u015fme s\u00fcrecinin daha iyi kavranmas\u0131na katk\u0131 olarak de\u011ferlendirilmesiyle de tarihten ayr\u0131l\u0131r. Benzer bi\u00e7imde, insan g\u00f6r\u00fcn\u00fc\u015f ve zihniyetindeki \u00e7e\u015fitlenmelerle toplu farkl\u0131l\u0131klar konusundaki yakla\u015f\u0131m\u0131yla da fizyoloji ve psikolojiden ay\u0131rt edilir. Antropologlar, herhangi bir toplulu\u011fun ya da etkinli\u011fin \u00f6zg\u00fcl niteliklerini, bunlar\u0131n insan\u0131n tarihsel geli\u015fimi i\u00e7indeki konumuna ba\u011fl\u0131 olarak ara\u015ft\u0131rmay\u0131 ve yorumlamay\u0131 ama\u00e7lar.<\/p>\n Modern antropoloji ara\u015ft\u0131rmalar\u0131n\u0131n k\u00f6kleri Ke\u015fifler \u00c7a\u011f\u0131’na kadar uzan\u0131r. Bu d\u00f6nemde, teknolojik a\u00e7\u0131dan ileri Avrupa k\u00fclt\u00fcrleri, genellikle ayr\u0131m yapmaks\u0131z\u0131n “vah\u015fi” ya da “ilkel” ba\u015fl\u0131\u011f\u0131 alt\u0131nda toplad\u0131klar\u0131 bir\u00e7ok “geleneksel” k\u00fclt\u00fcrle ili\u015fkiye girdiler. D\u00fc\u015f\u00fcnsel ya\u015fam \u00fczerindeki dini bask\u0131n\u0131n 19. y\u00fczy\u0131l ortalar\u0131nda gev\u015femesi, insan\u0131n k\u00f6kenleri, insan \u0131rklar\u0131n\u0131n s\u0131n\u0131fland\u0131r\u0131lmas\u0131, kar\u015f\u0131la\u015ft\u0131rmal\u0131 anatomi ve d\u00fcnya dilleri gibi konulara geni\u015f bir ilgi uyand\u0131rd\u0131.<\/p>\n Charles Darwin’in 1859’da yay\u0131nlanan The Origin of Species ( T\u00fcrlerin K\u00f6keni, 1970) adl\u0131 yap\u0131t\u0131yla a\u00e7\u0131k\u00e7a g\u00fcndeme gelen evrim kavram\u0131, toplumlar\u0131n ve k\u00fclt\u00fcrlerin’ zaman i\u00e7indeki geli\u015fimi konusundaki ara\u015ft\u0131rmalara \u00f6nemli bir ivme kazand\u0131rd\u0131\u011f\u0131 gibi, insan t\u00fcr\u00fcn\u00fcn geli\u015fimiyle ilgili \u00e7al\u0131\u015fmalara da h\u0131z verdi. 19. y\u00fczy\u0131l\u0131n ikinci yans\u0131 boyunca do\u011frusal tarih anlay\u0131\u015f\u0131 antropolojiye egemen oldu. Bu anlay\u0131\u015f, t\u00fcm insan topluluklar\u0131n\u0131n belirli ve zorunlu k\u00fclt\u00fcrel a\u015famalardan ge\u00e7ti\u011fini, “vah\u015filik” ya da “barbarl\u0131k” durumundan “uygar insan” yani “Bat\u0131 Avrupal\u0131 insan” olmaya do\u011fru ilerledi\u011fini savunuyordu.<\/p>\n Karl Marx ve yanda\u015flar\u0131n\u0131n de\u011fi\u015fik bir toplumsal geli\u015fme kuram\u0131 ileri s\u00fcrmeleri hemen hemen ayn\u0131 d\u00f6nemlere rastlar. Bu kurama g\u00f6re, bir toplumdaki ekonomik \u00fcretim tarz\u0131, bu tarz de\u011fi\u015fse bile, bu de\u011fi\u015fime hemen ayak uyduramayan bir dizi egemenlik bi\u00e7imi ortaya \u00e7\u0131kar\u0131yor ve sonu\u00e7ta do\u011fan \u00e7eli\u015fki yeni bir toplumsal d\u00fczene yol a\u00e7\u0131yordu. Bu b\u00fct\u00fcnl\u00fckl\u00fc kuramsal \u00e7er\u00e7eve, gezginler, t\u00fcccarlar ye misyonerler taraf\u0131ndan toplanan ve aralar\u0131nda Sir James Frazer’\u0131n The Golden Bough (1890; Alt\u0131n Dal) adl\u0131 \u00fcnl\u00fc kitab\u0131n\u0131n da bulundu\u011fu bir dizi yap\u0131tta derlenen zengin ama da\u011f\u0131n\u0131k bilgilere oranla, d\u00fc\u015f\u00fcnsel ya\u015fam\u0131 \u00e7ok daha derinden etkiledi.<\/p>\n Kuzey Amerikal\u0131 ve Bat\u0131 Avrupal\u0131 ilk antropologlar\u0131n g\u00fc\u00e7l\u00fc k\u00fclt\u00fcrel \u00f6nyarg\u0131lar\u0131n\u0131n yerini 20. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda \u00e7e\u015fitli toplum ve k\u00fclt\u00fcrlere daha \u00e7o\u011fulcu ve g\u00f6reli bir bak\u0131\u015f a\u00e7\u0131s\u0131 ald\u0131. Bu yeni anlay\u0131\u015fta; her toplum fiziksel \u00e7evresinin, k\u00fclt\u00fcrel ili\u015fkilerinin ve \u00e7e\u015fitli ba\u015fka \u00f6\u011felerin \u00f6zg\u00fcn bir \u00fcr\u00fcn\u00fc olarak kabul ediliyordu. Bu y\u00f6nelimin sonucunda deneysel veri, alan ara\u015ft\u0131rmas\u0131 ve belirli k\u00fclt\u00fcrel ve do\u011fal \u00e7evre i\u00e7indeki insan davran\u0131\u015f\u0131n\u0131n belgelenmesi yeni bir vurgu kazand\u0131. Antropolojide k\u00fclt\u00fcr tarihi okulunun kurucusu olarak bilinen Alman as\u0131ll\u0131 Amerikal\u0131 bilim adam\u0131 Franz Boas, bu ak\u0131m\u0131n ilk temsilcisi say\u0131l\u0131r.<\/p>\n Boas ve ba\u015fta Ruth Benedict, Margaret Mead, Edward Sapir olmak \u00fczere onun izinden gidenler, 20. y\u00fczy\u0131l\u0131n uzun bir b\u00f6l\u00fcm\u00fc boyunca Amerikan antropolojisine egemen oldular. Bir k\u00fclt\u00fcrde rastlanan \u00e7e\u015fitli kal\u0131plar, ay\u0131rt edici \u00f6zellikler ve gelenekler aras\u0131ndaki b\u00fct\u00fcnl\u00fc\u011f\u00fc inceleyen i\u015flevselci yakla\u015f\u0131m, k\u00f6klerini k\u00fclt\u00fcr tarihi okulundan ald\u0131. Bu arada, Paris \u00dcniversitesi Etnoloji Enstit\u00fcs\u00fc’n\u00fcn kurucusu Marcel Mauss da, Fransa’da s\u00fcrd\u00fcrd\u00fc\u011f\u00fc ara\u015ft\u0131rmalar\u0131nda, insan toplumlar\u0131n\u0131n kendi kendini d\u00fczenleyen ve k\u00fclt\u00fcrel sisteminin b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc korumaya y\u00f6nelik y\u00f6ntemlerle de\u011fi\u015fen ko\u015fullara uyan b\u00fct\u00fcnsel yap\u0131lar oldu\u011funu vurguluyordu.<\/p>\n Mauss, Fransa’da Claude Levi-Strauss, \u0130ngiltere’de de Bronislaw Malinowski ve A.R. Radcliffe-Brovvn gibi birbirinden \u00e7ok farkl\u0131 g\u00f6r\u00fc\u015flere sahip bilim adamlar\u0131n\u0131 \u00f6nemli \u00f6l\u00e7\u00fcde etkiledi. Malinowski, kat\u0131 i\u015flevselci bir yakla\u015f\u0131ma y\u00f6nelirken, Radcliffe-Brown ve Levi-Strauss yap\u0131salc\u0131l\u0131\u011f\u0131n temellerini att\u0131lar. Bu iki okul, toplumsal tarihin toplumsal kuram\u0131n temeli olamayaca\u011f\u0131 konusunda anla\u015f\u0131yordu. Buna kar\u015f\u0131l\u0131k i\u015flevselciler toplumsal olaylar\u0131n \u00e7\u00f6z\u00fcmlenmesindeki tek ge\u00e7erli y\u00f6ntemin, bu olaylar\u0131n toplumdaki i\u015flevini tan\u0131mlamak oldu\u011funu ileri s\u00fcrerken, yap\u0131salc\u0131lar tam tersine, geni\u015f olaylar yelpazesinin alt\u0131nda yatan sistemin ya da yap\u0131n\u0131n niteli\u011fi ile ilgili ipu\u00e7lar\u0131 veren olgular\u0131 ya da nesneleri tan\u0131mlamaya \u00e7al\u0131\u015ft\u0131lar. Yap\u0131salc\u0131lara g\u00f6re, toplumun \u00fcyeleri, s\u00f6z konusu sistemi, mitler ve simgeler arac\u0131l\u0131\u011f\u0131yla ancak belli belirsiz fark edebiliyordu.<\/p>\n Ruth Benedict’in 1930’larda G\u00fcneybat\u0131 Amerika Yerlileri \u00fczerinde yapt\u0131\u011f\u0131 ara\u015ft\u0131rmalar, k\u00fclt\u00fcrel antropolojinin bir alt dal\u0131 olan k\u00fclt\u00fcrel psikolojinin do\u011fu\u015funa yol a\u00e7t\u0131. Benedict, k\u00fclt\u00fcrlerin kendi yava\u015f geli\u015fimleri i\u00e7inde, \u00fcyelerini belirli bir “psikolojik dizgeyi” kabule zorlad\u0131\u011f\u0131n\u0131 ileri s\u00fcr\u00fcyordu; b\u00f6ylece insanlar ger\u00e7ekli\u011fi \u00e7evresel \u00f6\u011felerden ba\u011f\u0131ms\u0131z olarak, k\u00fclt\u00fcr\u00fcn bi\u00e7imlendirdi\u011fi \u00e7er\u00e7eve i\u00e7inde yorumluyordu. \u00d6rneklerini geleneksel diye nitelenen toplumlarda oldu\u011fu kadar modern toplumlardaki de\u011fer sistemlerinde ya da k\u00fclt\u00fcrel “bi\u00e7imleni\u015fte” bulan k\u00fclt\u00fcr ki\u015filik ili\u015fkisi, b\u00f6ylece yo\u011fun bir ara\u015ft\u0131rma konusu haline geldi.<\/p>\n K\u00fclt\u00fcrel antropoloji ba\u011f\u0131ms\u0131z bir sosyal bilim olma yolunda h\u0131zla ilerlerken; fiziksel antropoloji de insan\u0131n do\u011fal \u00e7evresi i\u00e7indeki yerini tan\u0131mlamak, insanla \u00f6teki primatlar aras\u0131ndaki farkl\u0131l\u0131klar\u0131 belirlemek ve de\u011fi\u015fik insan \u0131rklar\u0131 aras\u0131ndaki fiziksel ayr\u0131mlar\u0131 s\u0131n\u0131fland\u0131rmak y\u00f6n\u00fcnde ara\u015ft\u0131rmalar\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc. Darvin’in evrim kuram\u0131n\u0131n 19. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda genel kabul g\u00f6rmesi \u00fczerine, fiziksel antropologlar insan\u0131n \u00e7ok eski d\u00f6nemlerini anlayabilmek i\u00e7in arkeolog ve paleontologlar\u0131n buluntular\u0131ndan yararlanmaya ba\u015flad\u0131lar.<\/p>\n 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda, \u0131rklar olduk\u00e7a kesin bir bi\u00e7imde s\u0131n\u0131flanm\u0131\u015f, \u00fcst primatlar aras\u0131ndaki farkl\u0131l\u0131klar\u0131n geni\u015f bir d\u00f6k\u00fcm\u00fc yap\u0131lm\u0131\u015ft\u0131. 1900’de Gregor Mendel’in genel genetik yasalar\u0131n\u0131n yeniden ke\u015ffedilmesi ve AB O kan gruplar\u0131n\u0131n bulunmas\u0131, t\u00fcr i\u00e7indeki evrim kavram\u0131na yeni bir anlam kazand\u0131rd\u0131. 20. y\u00fczy\u0131l\u0131n sonlar\u0131na do\u011fru fiziksel antropologlar fosillerden elde edilen verilerin \u0131\u015f\u0131\u011f\u0131nda, insan\u0131n yakla\u015f\u0131k yar\u0131m milyon y\u0131ll\u0131k evriminin \u015femas\u0131n\u0131 \u00e7\u0131kartmay\u0131 ba\u015fard\u0131lar.<\/p>\n \u00c7a\u011fda\u015f antropolojinin ilgi alanlar\u0131yla y\u00f6ntemleri fiziksel, biyolojik, davran\u0131\u015f\u00e7\u0131 ve toplumsal bilimlerin uzmanl\u0131klar\u0131na giren geni\u015f bir yelpazeye yay\u0131lm\u0131\u015ft\u0131r. \u00d6rne\u011fin, arkeolojik buluntular\u0131n g\u00f6reli ya\u015flar\u0131, atom fizi\u011finin geli\u015ftirdi\u011fi radyokarbon tarihleme y\u00f6ntemiyle hesaplanmaktad\u0131r. Farkl\u0131 toplumlar\u0131n co\u011frafi k\u00f6kenlerini ortaya \u00e7\u0131karma \u00e7al\u0131\u015fmalar\u0131nda, \u00f6zellikle insan kal\u0131t\u0131m\u0131 \u00fczerinde ara\u015ft\u0131rma yapan biyologlar\u0131n geli\u015ftirdi\u011fi y\u00f6ntemlerden yararlan\u0131l\u0131r. Kan grubu ara\u015ft\u0131rmalar\u0131nda genetik tekniklerinin kullan\u0131lmas\u0131 sonucu, \u00f6rne\u011fin Avrupal\u0131 \u00c7ingenelerin Hindistan’dan geldi\u011fi ortaya \u00e7\u0131km\u0131\u015ft\u0131r. \u00c7e\u015fitli toplumlardaki aile ili\u015fkilerini, ensest gibi konulardaki tabular\u0131, dinsel ve hukuksal uygulamalar\u0131 anlamak isteyen antropologlar ise, psikoloji bilgisinden, \u00f6zellikle de psikanalitik kuramdan yararlanm\u0131\u015ft\u0131r.<\/p>\n G\u00fcn\u00fcm\u00fczde k\u00fclt\u00fcrel antropoloji baz\u0131 \u00e7etin sorunlarla kar\u015f\u0131 kar\u015f\u0131yad\u0131r. Bu sorunlar kurama ve uygulamaya ili\u015fkin olmak \u00fczere ba\u015fl\u0131ca iki d\u00fczeyde ele al\u0131nabilir. Her iki d\u00fczeydeki sorunlar\u0131n b\u00fcy\u00fck b\u00f6l\u00fcm\u00fc de ideolojik niteliklidir. Kuramsal a\u00e7\u0131dan, disiplinin tam bir i\u00e7 tutarl\u0131l\u0131\u011fa ula\u015ft\u0131\u011f\u0131n\u0131 s\u00f6ylemek g\u00fc\u00e7t\u00fcr. K\u00fclt\u00fcrel antropoloji hen\u00fcz tek bir kavramlar b\u00fct\u00fcn\u00fc olu\u015fturamam\u0131\u015ft\u0131r. Bir “k\u00fclt\u00fcr bilimi” ancak, antropologlar Etnosantrizm’den ar\u0131nd\u0131klar\u0131, kuramsal a\u00e7\u0131dan anlaml\u0131, evrensel ve nesnel kavramlar \u00fcretebildikleri zaman var olacakt\u0131r. B\u00fct\u00fcn toplum bilimleri i\u00e7in ge\u00e7erli olan bu sorunun k\u00fclt\u00fcrel antropoloji gibi ana amac\u0131 k\u00fclt\u00fcrler aras\u0131 kar\u015f\u0131la\u015ft\u0131rma yapmak olan bir bilim dal\u0131 i\u00e7in ayr\u0131 bir \u00f6nemi vard\u0131r.<\/p>\n \u00d6te yandan \u00e7a\u011fda\u015f disiplinde alan ara\u015ft\u0131rmas\u0131na verilen \u00f6nem, \u00e7\u00f6z\u00fcmlenmek, kar\u015f\u0131la\u015ft\u0131r\u0131lmak, s\u0131n\u0131fland\u0131r\u0131lmak ve yorumlanmak \u00fczere bekleyen muazzam bir veriler y\u0131\u011f\u0131n\u0131na yol a\u00e7m\u0131\u015f, ama bu kez de verilerin sistemle\u015ftirilmesi ve genelle\u015ftirilmesi g\u00fc\u00e7le\u015fmi\u015ftir. Uygulamal\u0131 ara\u015ft\u0131rmalara verilen \u00f6nemin bir ba\u015fka sak\u0131ncas\u0131 da, gen\u00e7 k\u00fclt\u00fcrel antropologlar ku\u015fa\u011f\u0131n\u0131 genel ve kuramsal yakla\u015f\u0131mdan uzakla\u015ft\u0131rmas\u0131, b\u00f6ylelikle de disiplinin kendi geli\u015fimini tehlikeye atmas\u0131d\u0131r.<\/p>\n Uygulamada kar\u015f\u0131la\u015f\u0131lan sorunlar\u0131n ba\u015f\u0131nda, k\u00fclt\u00fcrel antropolojinin geleneksel ara\u015ft\u0131rma nesnesinin, bir ba\u015fka deyi\u015fle “ilkel” ya da “geleneksel” k\u00fclt\u00fcrlerin giderek yok olmas\u0131 gelmektedir ama bu konuda ideolojik \u00f6\u011fe de \u00f6nemlidir. \u0130deolojik \u00f6\u011fe, hem ara\u015ft\u0131rmay\u0131 yapan antropolog i\u00e7in hem de ara\u015ft\u0131r\u0131lan toplum i\u00e7in ge\u00e7erlidir. Antropolojik ara\u015ft\u0131rma konusu olan toplumlar, bunu bir a\u015fa\u011f\u0131lanma g\u00f6stergesi olarak de\u011ferlendirebilir. Ger\u00e7ekten de Afrikal\u0131 ayd\u0131nlar, ba\u015fl\u0131ca ilgi alan\u0131 toplumlar\u0131n “ilkelli\u011fi” olan bir bilim dalma kar\u015f\u0131 duyduklar\u0131 tepkiyi a\u00e7\u0131k\u00e7a dile getirmi\u015ftir.<\/p>\n K\u00fclt\u00fcrel antropologun kendi a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda da ideolojik boyutun iki y\u00f6n\u00fc vard\u0131r. Antropolog hem par\u00e7as\u0131 oldu\u011fu k\u00fclt\u00fcr\u00fcn ideolojisinden kurtulmak hem de ara\u015ft\u0131rd\u0131\u011f\u0131 toplumun ideolojisini anlamak ve tarafs\u0131zca a\u00e7\u0131klamak zorundad\u0131r. Bu arada vard\u0131\u011f\u0131 sonu\u00e7lar her iki taraf\u0131 da ho\u015fnut etmeyebilir. Antropolog, gelene\u011fin \u00f6nemini vurgulad\u0131\u011f\u0131 i\u00e7in “gerici” olarak nitelenebilece\u011fi gibi, yapt\u0131\u011f\u0131 ara\u015ft\u0131rmalar\u0131n sonu\u00e7lar\u0131, s\u00f6m\u00fcrgeci devletler taraf\u0131ndan, kendisinin onaylamad\u0131\u011f\u0131 politikalar\u0131n uygulanmas\u0131nda kullan\u0131labilir.<\/p>\n Uygulamada kar\u015f\u0131la\u015f\u0131lan \u00f6nemli bir sorun da ara\u015ft\u0131rmalara ayr\u0131lan fonlar\u0131n k\u0131s\u0131tl\u0131 olmas\u0131d\u0131r. Bu, daha kapsaml\u0131 ara\u015ft\u0131rmalar\u0131n yap\u0131lmas\u0131n\u0131 engellemektedir. Bat\u0131l\u0131 olmayan k\u00fclt\u00fcrel antropologlar\u0131n y\u00fcz y\u00fcze geldikleri bir sorun da, disiplinde egemen olan dil sorunudur. Ba\u015fka bilim dallar\u0131nda oldu\u011fu gibi, antropolojide de Bat\u0131 dillerinin egemen olmas\u0131, Bat\u0131l\u0131 olmayan antropologlar\u0131n \u00e7al\u0131\u015fmalar\u0131n\u0131n sonu\u00e7lar\u0131n\u0131 yayg\u0131nla\u015ft\u0131rmakta g\u00fc\u00e7l\u00fck \u00e7ekmelerine yol a\u00e7maktad\u0131r.<\/p>\n Bu sorunlar\u0131n t\u00fcm\u00fc k\u00fclt\u00fcrel antropologlar\u0131n kendi i\u00e7lerinde yo\u011fun tart\u0131\u015fma konusudur. Uygulamal\u0131 Antropoloji Derne\u011fi, \u00f6zellikle ideolojik boyutun sorun olmaktan \u00e7\u0131kmas\u0131n\u0131 sa\u011flayabilmek amac\u0131yla, 1951’de ara\u015ft\u0131rmalarda uyulmas\u0131 gereken bir etik \u00e7er\u00e7evesi olu\u015fturmu\u015f ve yay\u0131nlam\u0131\u015ft\u0131r; ama beklenebilece\u011fi gibi ikilem s\u00fcrmektedir.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":" Ansiklopedi.Turkcebilgi.Com Yunanca “”anthropos”” (insan) ve “”logos”” (bilim) sözcüklerinden oluşan antropoloji insanlar ve Yunan dili. 3000 yıllık bir geçmişi olan Hint-Avrupa dil ailesine ait bir dildir. Antik Yunanca Klasik Yunan uygarlığının dili olarak kullanılmıştır. Modern Yunanca Antik Yunancadan oldukça farklı olmakla beraber köken olarak ona dayanır. Yunanca, Yunan alfabesi kullanılarak yazılır. Modern Yunanca dünyada, çoğu Yunanistan’da […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"ocean_post_layout":"","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"0","ocean_second_sidebar":"0","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"0","ocean_custom_header_template":"0","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"0","ocean_menu_typo_font_family":"0","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"default","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"0","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"off","ocean_gallery_id":[],"footnotes":""},"categories":[29],"tags":[],"class_list":["post-11200","post","type-post","status-publish","format-standard","hentry","category-tarih","entry"],"_links":{"self":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/11200","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/comments?post=11200"}],"version-history":[{"count":1,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/11200\/revisions"}],"predecessor-version":[{"id":11202,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/11200\/revisions\/11202"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=11200"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=11200"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=11200"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}