religionГосударство, религия, церковь в России и за рубежомState, Religion and Church in Russia and Worldwide2073-72032073-7211РАНХиГСreligion-584Research ArticleТЕМА НОМЕРА: РЕЛИГИЯ И ВЛАСТЬ В ИРАНЕTHE THEME OF THE ISSUE: RELIGION AND POWER IN IRANРелигия, конспирология и национальное единство: антибахаитская риторика в подложных персоязычных «Мемуарах князя Долгорукова»Religion, Conspiracy, and National Unity: Anti-Baha’i Rhetoric in the Fake Persian-Language “Memoirs of Prince Dolgorukov”https://orcid.org/0009-0003-9835-2900ТитоваВ. С.TitovaV. S.

Вероника Сергеевна Титова — аспирант

Москва

Veronica S. Titova — Graduate Student

Moscow

veronicatitova29@gmail.comНациональный исследовательский университет «Высшая школа экономики»РоссияHSE UniversityRussian Federation202602072026442158187Copyright © Титова В.С., 20262026Титова В.С.Titova V.S.Данная работа распространяется под лицензией Creative Commons Attribution 4.0.This work is licensed under a Creative Commons Attribution 4.0 License.https://religion.ranepa.ru/jour/article/view/584

Данная статья посвящена анализу нарративов опубликованного в г. Тегеран в 1943 году конспирологического текста «Мемуаров князя Долгорукова», представлявшего альтернативную версию появления бабизма и бахаизма в Иране. Несмотря на то, что события «Мемуаров» разворачиваются в XIX веке, в 1940-е годы документ продолжал активно распространяться, поскольку служил отражением культурной травмы и кризиса национальной идентичности в период англо-советской оккупации Ирана. В статье показывается, как текст в конспирологическом ключе объединил три ключевых нарратива эпохи: антиимпериалистический (постоянная угроза со стороны иностранных государств), исламистский (защита «первоначального» ислама от внутренних ересей) и националистический (культ единства и чистоты нации). Интерпретируя возникшие религиозные течения как инструмент разобщения иранской нации, автор «Мемуаров» очуждает их и представляет общество жертвой постоянного сговора иностранцев и их внут ренних агентов. С одной стороны, документ отражает начальную стадию проработки культурной травмы в иранском обществе. С другой стороны, «Мемуары» выступают инструментом идеологической мобилизации, который стремится объединить разрозненное общество вокруг нарратива сопротивления внешним и внутренним «чужим».

This article analyzes the narratives of the conspiracy text “Memoirs of Prince Dolgorukov”, which was published in Tehran in 1943 and presented an alternative version of the emergence of Bábi and Baha’i religious movements in Iran. Although the events of the “Memoirs” took place in the 19th century, the spread of the document continued throughout the 1940s, serving as a reflection of the cultural trauma and crisis of national identity during the Anglo-Soviet occupation of Iran. The article demonstrates how the text united three key narratives of the era: anti-imperialist (the constant threat from foreign powers), Islamist (the defense of “original” Islam from internal heresies), and nationalist (the cult of national unity and purity). By interpreting the religious movements as instruments of disunity within the Iranian nation, the author of the “Memoirs” alienates them and portrays society as the victim of constant conspiracy of foreign agents and their domestic spies. On the one hand, the document reflects the initial stage of processing cultural trauma in the Iranian society. On the other hand, the “Memoirs” serve as a tool of ideological mobilization that aimed at uniting a fractured society with a narrative of resistance to external and internal “others”.

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The authors declare that there are no conflicts of interest present.