Gezi Park Occupy, which started in the midsummer of 2013 in Turkey, witnessed both spontaneous organization of the opposition and description of the opposing individuals as “chapulling” by polluting opposition field in media discourse and presentation of them within the motive of “scapegoat”. The heterogeneous groups protesting the destruction of İstanbul Gezi Park as a democratic right were criticised harshly by the ruling party and pro-ruling party media and these critics mostly caused the opponents to be interpreted as the source of all evils. Most notably, peaceful, environmentalist and anti-violence resistance rituals of opponents (environmental awareness, collective cultural activities, public concerts, free meal distribution, alternative religious celebrations, carnivalesque celebrations, social solidarity examples, etc.) were discursively distorted by the big media organs who are the voices of the predominant formal political culture in Turkey and were confined to a narrow, ideological area. One of the concepts highlighted by the relevant neologist media discourse is “Chapulling”. This concept was a stance towards discrediting the activists having democratic and public demands and this discourse made chapulling concept a part of the effort to make protesters “scapegoat”. This pejorative use was the equivalence of the scapegoat motive, which lost its subjectivity ontologically, and reduced to nihility was literally the symbol of the king, which was turned inside out by the remarks of Terry Eagleton. In this sense, so to say, those whose authoritarian personalities were opposed and hierarchical positions were overturned were the prominent political figures of Turkish political arena. In this study, the opposing individuals and groups, which are considered by the government as threat, are being discussed within the scope of scapegoat concept and the subject is being examined through the “chapulling” example coined by the dominant media discourse.