The Trend of Historiography in Iran

Islamic Revolution, The Beginning of Evolution in Historiography of Iran

Despite the early start of historiography in Iran, modern methods in historical research in the country, the source of inspiration of which has been claimed to be those method adopted by western historiographers, does not enjoy a long history. Studying Western historical researches as well as texts, and documents, and records inscribed by Western historians, the first generation of historical researchers in Iran (in the early years of the Iranian Constitutional Revolution) attempted to follow the footsteps of orientalists in the process of conducting any kind of research. Since then, pursuit of western methods has deemed to be a systematic yardstick,influence of which has long been felt on the minds as well as the languages of the country’s historians.

After the Islamic Revolution, there was such a fundamental change in the general attitude towards history and analysis of historical events that nowadays a historical researcher tries to examine historical events through an utterly accurate as well as local approach, and to employ scientific and academic methods so as to make it remain largely unaffected by any unsafe means that could lead to manipulating Iranian history.

Criticizing the attitude of western historians towards the history of Iran alongside diagnosing favoritism in their conclusions are considered to be great examples of modern methods of analysis in the process of gaining a better understanding of the history of the country. In this paper, the most important events inhistoriography in Iran are chronicled. It also tends to provide the readers with a short review of the early tendency of the Iranians to Western historical research methods as well as an achievement of new ones.

A short review of historiography in Iran
Lack of inscribed records from Ancient Persia notwithstanding, the epigraphs left behind from the time confirm the Iranian’s early interest in historiography and necessity of recording important historical events. Moreover, there is some clear-cut evidence of official almanacsin Ancient Persia, a great example of which could be preparation and codification of Khodāy Nāmeh (The God’s book) in Sassanid period.
Following the Ancient Persia, a new historical era began, giving rise to the number of Iranian historians, considered later as the greatest Muslim historiographers, e.g. Tabarē, Bal’amē, Gardēzē, and Beihaqē, who composed many a precise and authentic historical book in the pursuit of earlier Persian historiographic tradition, each leaving an impressive mark on the establishment of innovative methods of historical research. 

The coming of new scientific methods of historiography does not go so far into the past; in fact, it was the study of European historiography by Iranians that established a new research method which had never been employed in Eastern-Iranian tradition. The new approach tended to take account of scrutinizing historical texts, relying on authentic documents and records, and avoiding any kind of historical boast. Hence there are some historical books such as Navāsekh-al-Tarēkh (The Records of History) by Mērza Taqē Sepehr and Rozah-al-Safa’e Nāserē by Reza Qolē Kāhn Hedayat which deem to be compiled according to the traditional Iranian historiography. To indicate the beginning of the modern approach, one can refer to the publication of memoires written by Mohammad Hassan Khān E’temād al-Saltaneh – the great historian in Naser al-Din Shah’s kingdom (deceased in 1313 AH).

Knowing French, E’temād al-Saltaneh started to be familiar with European historical research methods, signs of which could be found in two of his books, Tārikh Montazam-e-Nāseri and Al-Mā’serwa al-Āsār, although they can not be indicated as a complete example of modern approach. His Dorar al-Tijān,– a historical review of Parthian dynasty – which is based on the findings of Western as well as Eastern historians, can be considered a more clear-cut example. Therefore seeking innovative path possibly will be found in his historiography which paved the way for his followers in the field.

One of the most admirable examples of historical research carried out by Iranian scholars is Mirzā Mehdi Khān Astarābādē’s precise attempts to compile a chronicle of Nāder Shāh’s kingdom. On the other hand, one should never ignore obstacles these historians encountered in their ways to provide their readers with valid and authentic information. One of these obstacles seems to be kings’ dictatorship, which prevents them from spreading out prohibited historical facts.Furthermore, sometimes traces of adulation and manipulation could be found in the works of some Iranian traditional historiographers; in fact, there is abundance of such unfortunate cases when it comes to the Royal Court.

After his valuable book, Tārikh-e-Jahāngoshēy-e-Nāderi (History of Nadir Shah's Wars), Mirzā Mehdi Khān Astarābādē wrote another book titled Dareh Nādareh which makes the contemporary readers appalled due to its containing many an adulatory statement. Nearly all of our knowledge about the historical background of the society has to be acquired through studying the works of such historiographers, though.

Hence it is the duty of today’s researchers to distinguish between the accurate historical evidence and the false ones by a closer look at the dates of events and a thorough analysis of records and documents with the aim of unveiling historical facts long buried under misleading obsequious praises.

Nonetheless it is noteworthy that none of the most eminent Iranian historiographers has received a record of false documentation, representing themselves as authentic compilers and writers of historical events, one of the greatest examples of which is Abolfazl Beihaqē’s unquestionably valuable and authentic historiography. Apart from his being the admirer of the king, not a single time did he ever avoid recording the truth, fulfilling his moral duty to keep the history clean of any falsehood for the future generations.

It was not until the Iranian Constitutional Revolution that Iranians began to know more about European research methodology. The Iranian magazine Kāveh (published in Berlin) played a significant role in such a big step towards knowing the West.The circle of writers consisted of some innovative Modernist researchers, such as Mohammad Qazvēnē, Hassan Taqē-zādeh, and Mahammad Alē Jamāl-zādeh. The First World War seems to be the starting point of publishing the afore-said magazine abroad. Not only did they know about European research methods in the areas of history and literature, but they also began to employ them in their own historical researches. A chronicle of Iran-Russia relations by Jamāl-zādeh in Kāveh can be assumed as great case in point.

This movement began to inspire home historiographers, such as Abbās Eqbāl Āshtyānē, showing them a new way in historical researching. It is noteworthy that most of these researchers were so engrossed in the new approach that they totally disregarded the true picture they were to create of the history of their nation. Many a captivated researcher unfortunately failed to remember the ultimate goal of the Western orientalists, who had long tried to achieve their own colonial ambitions and manipulation of Eastern history.

Seemingly naïve Iranian historical researchers became more interested in the modern research methods than their contents, but as their learning tended to be gradually fulfilled, they were not able not to face Western approach towards Iran’s history.  

The new historical research methodology was undoubtedly first employed in Hassan Pērnyā’s – known as Moshēr al-Doleh – three-volume book titled Irān Bāstān (Ancient Persia). He was totally familiar with the research methods applied by European historiographers, using a modern method that is still practical in the present day. To define his method, one can refer to detailed scrutiny of historical texts, reliance on the most recent findings of archeological researches, confining any kind of analysis to his historical knowledge, avoidance of mistaken judgments which were outside the historical boundaries. In an attempt to provide readers with authentic statements and interpretations of historical events, heacted cautiously when it came to paraphrasing quotations from different historical records (e.g. Herodotus’ writings).

At the same time, Rezā Khān’s compulsory Modernism in Iran generated a pro-government movement towards extremely nationalistic historiography, resulted in extension of bureaucrat and official boundaries of historiographers at the time. One of the consequences of radical inclination to Ancient Persia and political exploitation of it with the aim of justifying Rezā Khān’s monarchy – the so-called supporter of Iranian Nationalism – was some historical books none of which was comparable to those of historiographers like Pērnyā who long endeavored to apply scientific methods in his writings.

In fact, the afore-said books were just compiled for political reasons, containing extreme nationalistic statements none of which can be justified according to the modern historical research methodology. Meanwhile there was a rise in the general tendency to revise and publish historical texts, but the style at work was the one they gain knowledge of from Western orientalists. As an example of offering authentic quotations, one can refer to the publication of historical texts, compiled by researches like Abbās Eqbāl in this period of time and the following years. They believed that reliability of each scientific historical research can merely be guaranteed through historiographer’s relying on edited versions of records and documents.

The New Generation of Historical Researchers
It was not until the establishment of the University of Tehran and some other academic settings that a number of history professors involved in compiling historical books as well astraining the students that were late known as the greatest Iranian historical researchers. From among those professors, one can mention Nasrollāh Falsafē, Ahmad Bahmanyār, Abbās Eqbāl, all of whom wrote historical books that had been compiled with great deal of authentic references to both modern researches and historical records.    

Tarikh-e-Moghol (The History of Mongolia), which depicted Iran’s socio-political situation in the seventh and eighth century [according to the lunar calendar], was compiled by Eqbāl; Interested in Zendegānē-e-Shāh Abbās-e-Awal (The Life of Shah Abbas I), Nasrollāh Falsafē piled up five volumes of detailed data about the king’s life; Ahmad Bahmanyār involved in examining the life of Sāheb Ibn Ebād (one of the famed ministers in Buyid dynasty). This book, however, was published after his death in 1965 by his disciple, Bāstānē Pārēzē.

Significance of compiling a thorough historical review of Iran from the ancient times to the present day encouraged Abbās Eqbāl together with Hassan Pērnyāto publish Tārēkh-e-Mofassal-e-Irān (The Comprehensive History of Iran). At this period of time, most of historical researchers focus on the political aspect of history and compilation of the social history of the country, showing not a single indication of shorter – and special – historical periods. On the other hand, a specialist journal Yādegār was published under the supervision of Abbās Eqbāl. It might be considered as a further leap towards releasing historical researches to the public, inspiring a great number of Iranian historiographers to publish their findings in the said journal. Hence Abbās Eqbāl has probably been regarded as one of the pioneering figures in the process of developing scientifically valid historical research methodology. 

Disciples of these university lecturers are considered as the first generation of modern history professors, conducting more detailed research projects, closer scrutiny of the works of those who had studied Iran’s history, and more careful examination of historical documents. Some of these figures are as follows: Ibrāhēm Bāstānē Pārēzē, Abd al-Hossein Zarrēnkōb, Mohammad Esmāēl Rezvānē, Ehsān Eshrāqē, Mohammad Javad Mashkōr. They tend not to repeat historical events in broader sense; each of them focused on a single period of time instead. For example, Bāstānē Pārēzē devoted most of his time to the history of the Southern province of Kermān. As another example, one can refer to Zarrēnkōb whose especial attention was on the first centuries of Post-Islam era. The others are Mohammad Esmāēl Rezvānē who worked on the Iranian Constitutional Revolution, Ehsān Eshrāqē who focused on Safavēd dynasty, and Mohammad Javad Mashkōr who concentrated on Ancient Persia. Two other important points in this period of time to be mentioned are more careful publication and translation of European researches.

Meanwhile some Soviet researches in the field of Iranian Studies were translated and published: like The History of Mād by D'yākonov, The History of Turkistan by Barthold, Petroshevsky’s writings. Literally speaking, there are abundance of ideological indications and fictitious findings in these researches that tend to be in accordance with Marxism, rather than having their root in Iran’s real history. Soviet historiographers made an attempt to confine the history of Iran to their own framework, analyzing it according to the communist world view. One of the most disastrous consequences of this act wasthe ideologically-directed historiography that led to misleading records in history. On the other hand, it was presumably directed by the supporters of Pahlavē Regime who always tried to make kings’ lives and appreciating the Ancient Persia as the pivot on which Iran’s history revolves. Most of this pro-government action obviously had an influence on the content of history books of schools and universities. In this period of time, ithas never been allowed to grasp a true picture of Rezā Khān and the role of foreign powers in the establishment of Pahlavē Regime. It is largely due to the fact that researchers used to be strongly forbidden to use any existing historical document and publishing any non-official research in the field of history was banned unless it admired the king and his monarchy.  

Islamic Revolution: A Turning Point in Historical Approach
After the Islamic revolution in Iran in February 1979,the country has witnessed a fundamental change in historiography in the way that it has provided researchers with countless number of documents which have made it possible for them to have a closer look at the contemporary history of Iran, especially some dark points, e.g. the rise of Pahlavid rule, Rezā Khān’s dictatorship, aftermath of Anglo-Soviet invasion of Iranin August 1941(25th of Sahrēvar 1320 in Iranian Calendar), nationalization of Iran’s oil industry, the role of leading Islamic clergies, and  the overthrow of Pahlavē dictators which led to the victory of the Islamic Revolution. In this period of time, quiet apart from the documented historiography in general terms, there was a rise in the number of biographical researches about famous figures in Pahlavē Regime and their close yet illegal ties with the foreign powers.

At first, these books were published as biographies and memoirs, nonetheless, after the establishment of some research centers, such as (Iran) Islamic Revolution Document Center, the academic and scientific analysis of the events during the Islamic Revolution began to grow, creating a center of attention for some researchers to work on the contemporary history – from the Constitutional Revolution to the Islamic Revolution. They chiefly focused on categorization and publication of documentsand thorough analysis of each historical event with the aim of identifying its nature, causes and effects. Besides, a greater change in historiography that has created more reliability for the document was made by the rise of recording oral history and transcribing memories of those who had been involved in the historical events. 

Oral Narration: One of the features of post-Islamic Revolution historiography
Oral history is a type of historical research which is based on eventsand aural record of the memories of those who participated in or observed past events. Being oral in nature, it can help shedding lights on some dark corners of history. Strictly speaking, the historical researcher needs to perform such active participation in the process ofinterviewing that the narrator could gain the opportunity toclarify hisown ideas and the extent of his involvement in historical events without any sign of political and family favoritism or prejudgment.

Even after being transcribed, oral records tend to preserve their aural nature. In an interview, there is strong interaction between the two key components: the interviewer and the interviewee. The interviewer ought to play the role of an active listener so that the interviewee finds the setting comfortable enough to express what he had seen and heard. One can not deny the effective role of the interviewer in the process of an interview, nor might he agree more with the fact that open dialogue – which is based on the standards of interviewing in oral history research – between these two components can cast light on the historical facts sunk into obscurity and needed to be reconstructed.

One of the aspects of Islamic Revolution historiography seems to be the practice of oral narration, which makes the practitioner able to help reveal those forgotten or unrecorded parts of history that are in danger of being faded away, and is considered as an authentic source of information to know more about a significant historical era.  Undoubtedly it is impossible to carry out a thorough research in the field of the Islamic Revolution unless all details, oral narrations, and other written sources are at work, especially the hopes, preliminary goals, and demands of the pioneering revolutionary figures and activists can be retrieved by means of oral history research with the aim of weighing up the effects they might have on the development of events. Hence the significance of employing oral historyin researches is not to be questioned by researchers and historians.

Moreover, the extent of political meddling of foreign colonial powers in the internal historical events has always been a big question for the researchers studying the contemporary history of the country. However, it is important to provide adequate amount substantial evidence from historical archives to show how such interferences had been developed. With no doubt, foreign powers try to take advantage of any political event around the globe. Ignoring the influence of any direct or indirect meddling is a trap researcher need to try not to fall into while conducting his project. Fortunately, today’s researchers in the field of Islamic Revolution have a direct access to a large amount of records and documents preserved at the former US embassy in Iran. These documents seem to make clear the role of the aforesaid powers and their attempts in averting public movements.

The Commencement of Valuable Movements
It was not until the late 80s that a number of significant steps were taken to develop Islamic Revolution historiography. A great example is the efforts of Hojat al-Islām Seyyed Hamid Rōhanē who established (Iran’s) Islamic Revolution Document Center and published a three-volume book titled Nehzat-e-Emām Khomeinē (The Movement of Imam Khomeini) and 15 Khordād (Khordad 15th).

Another example is Foundation for the History of Islamic Revolution, chaired by Hojat al-Islām Abdolmajēd Moādēkhāh, and its organized library and archive center, which has always been draw the attention of historians and researchers. The Center of Contemporary History Studies also can help those who aim to compile an authentic book on contemporary Iran find a great amount of pre- and post-Islamic Revolution documents. Strictly speaking, the first step in such researches is to gather adequate amount of data which are considered to be the preliminary materials in documented historiography. The above-said center published the magazine Yād that provides researchers with great historical information about Contemporary Iran.

With the aim of publishing documents of SAVAK - Former Intelligence Center of Iran–the Study Center of Historical Documents was established in 1997 and has already released more than 250 books based on historical research projects, like Yārān-e-Emām be Revāyat-e-Asnād-e-SAVAK (Imam’s Companions in SAVAK Documents), Zanān-e-Darbār be Revāyat-e-Asnād-e-SAVAK (Women in the Royal Court in SAVAK Documents), Rejāl-e-Pahlavē be Revāyat-e-Asnād-e-SAVAK (Pahlavi Political Men in SAVAK Documents), 15 Khordādbe Revāyat-e-Asnād-e-SAVAK (The events in Khordad 15thin SAVAK Documents).

The number of electronic books published by the center reaches the rate of fifty from its earlier ten: HazhērYazdānēbe Revāyat-e-Asnād-e-SAVAK (Hajir Yazdani in SAVAK Documents, Jamshēd Amōzgar be Revāyat-e-Asnād-e-SAVAK (Jamshid Amouzgarin SAVAK Documents), Shahēd Hojat al-Eslām Seyyed Mohammad Taqē Hosseinē Tabātabāi be Revāyat-e-Asnād-e-SAVAK(Shahid Hojatoleslam Seyyed Mohammad Taqi Husseini Tabataba’i in SAVAK Documents, Jashn-e-tajgozarē be Revāyāt-e-Asnād-e-SAVAK (Mohammarezā’s Coronation in SAVAK Documents), Masjed-e-Hedāyat be Revāyat-e-Asnād-e-SAVAK (Hedayat Mosque in SAVAK Documents), Hojat al-Eslām Seyyed Ahmad Khomeinē be Revāyat-e-Asnād-e-SAVAK: Yādegār-e-Emām (Hojatoleslam Seyyed Ahmad Khomeini in SAVAK Documents: Imam’s Son)
Political Studies and Research Institute has also paved the way for innovative ideas in historical researches through seminars and conferences, referring to the documents archived in the Ministry of Foreign Affaires, SAVAK, andthe Royal Court as well as national documents, taking a giant leap in developing Islamic Revolution historiography.

The other active institute in analyzing oral history of Islamic Revolution is the Revolution Literature Desk of Hoze-ye-Honarē (Arts Center), which was founded by Hedāyatollāh Behbōdē. In the late 1980s, another desk was opened in the Iran’s Arts Center under the title of Resistance Deskof Hoze-ye-Honarē (Arts Center). Chaired by Mortezē Harhangē, this office has offered some memorable documents in the areas of Resistance Literature, history of war, and works of Shahids and military commanders. 

 In 1991, The Center of Studies and Editing of History of Iran was opened by Abbās Salēmē Namēn with the aim of analyzing and studying historical books. Qom Seminary Islamic Propagation Office is another case in point. Opened in the early 80s, the office has published tens of documentary books about clergies, religious leaders, and notable figures in areas of culture, science, politics, mysticism, and religion. The institute for compilation and publication of the works of Imam Khomeini is also another politically and culturally important center, from which Imam Khomeini’s books have been released.Twenty-two volume Sahiēfe-ye-Emām Khomeinē (Imam Khomeini’s Sahifa) is one of the books published by the afore-motioned institute. There are a lot of letters and documents, such as theses, world magazine and newspapers about Imam Khomeini which have been preserved in the institute in the institute and are considered to be a valuable source for compilation of a history book. Foundation of Martyrs and Veterans Affairs is another center that releases the periodical Shāhed Yārān, in each of issues of which there is a biography of a notable figure in the history of Islamic Revolution, like Sahēd Dr. Mofattah, Sahēd Dr. Beheshti, Sahēd Araqē. It provides the researches with pivot point of Revolutionary figures in Iran.

In the early 1990 one of the researcher clergies, Hojat al-Eslām Seyyed Hādē Khosroshāhē, published the quarterly Contemporary History and Culture, thirty seven volumes of which have been available for the researchers. Two news agencies, Keyhān and Ettelā’āt, on the other hand, published some great historical sources by means of their comprehensive archive. Some of the scholars in the field of history of Islamic Revolution are Hojat al-Eslām Rassōl Jafaryān, Mahammad Hassan Rajabē (Davānē), Mōsā Haqānē, Rōhollāh Hosseinyān, Seyyed Hamēd Rōhānē, Hojat al-Eslām Alē Abolhassanē, Hojat al-Eslām Abolfazl Shakōrē. From among them, we can refer to Hojat al-Eslām Rassōl Jafaryān, who wrote Jaryān-ha va Sāzmān-haye Syāsē-Mazhabē-e-Iran (1320-1357) which is reliable source and has been reissued several times so far.

Anahid Khaziri
Translated by: Katayoun Davallou

Source: Ketāb-e Hafteh, No. 289, Saturday, July 2nd, 2011 (11th of Tir 1390 S.H), p. 14.