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Диссертация / Dissertation САНКТ-ПЕТЕРБУРГСКИЙ ГОСУДАРСТВЕННЫЙ УНИВЕРСИТЕТ на правах рукописи Соколов Олег Александрович Крестовые походы в арабской общественной мысли, политике и культуре (вторая половина XIX – первая половина XX вв.) 07.00.03 - Всеобщая история (новая и новейшая история) Диссертация на соискание ученой степени кандидата исторических наук Научный руководитель: доктор исторических наук, профессор Пиотровский Михаил Борисович Санкт-Петербург 2020 2 СОДЕРЖАНИЕ ВВЕДЕНИЕ ..................................................................................................................... 4 1. КРЕСТОВЫЕ ПОХОДЫ В АРАБСКОЙ ТРАДИЦИИ. XIII - СЕРЕДИНА XIX ВВ. .......................................................................................................................... 23 1.1 Сохранение памяти о Крестовых походах в Арабском мире с 1291 г. до середины XIX в. .......................................................................................................... 23 1.2 Примеры обращений к теме Крестовых походов в арабском интеллектуальном пространстве до середины XIX в. ............................................ 28 2. ТЕМА КРЕСТОВЫХ ПОХОДОВ В АРАБСКОЙ ОБЩЕСТВЕННОЙ МЫСЛИ И ПОЛИТИКЕ С СЕРЕДИНЫ XIX В. ДО ПЕРВОЙ МИРОВОЙ ВОЙНЫ ......................................................................................................................... 36 2.1 Крестовые походы в идеологии панисламизма ................................................. 38 2.2 Крестовые походы в идеологии паносманизма ................................................. 44 2.3 Крестовые походы в идеологии панарабизма ................................................... 47 3. ОБРАЗ КРЕСТОВЫХ ПОХОДОВ В АРАБСКОЙ КУЛЬТУРЕ С СЕРЕДИНЫ XIX В. ДО ПЕРВОЙ МИРОВОЙ ВОЙНЫ .................................... 59 3.1 Крестовые походы в арабской поэзии 1859-1913 гг. ........................................ 59 3.2 Крестовые походы в арабской прозе 1859-1913 гг. .......................................... 68 3.3 Крестовые походы в арабском театре 1859-1913 гг. ........................................ 72 4. ТЕМА КРЕСТОВЫХ ПОХОДОВ В АРАБСКОЙ ОБЩЕСТВЕННОЙ МЫСЛИ И ПОЛИТИКЕ ОТ НАЧАЛА ПЕРВОЙ МИРОВОЙ ВОЙНЫ ДО 1948 Г.............................................................................................................................. 84 4.1 Крестовые походы в арабской общественной мысли и политике в период и по окончании Первой мировой войны ..................................................................... 85 4.2 Крестовые походы в общественной мысли и политике Сирии и Ливана 1914- 1948 гг. ......................................................................................................................... 90 4.3 Крестовые походы в общественной мысли и политике Палестины 1914-1948 гг. .................................................................................................................................. 94 4.4. Крестовые походы в общественной мысли и политике Египта 1914-1948 гг. .................................................................................................................................... 101 4.5 Крестовые походы в общественной мысли и политике стран Магриба 1914- 1948 гг. ....................................................................................................................... 109 5. ОБРАЗ КРЕСТОВЫХ ПОХОДОВ В АРАБСКОЙ КУЛЬТУРЕ ОТ НАЧАЛА ПЕРВОЙ МИРОВОЙ ВОЙНЫ ДО 1948 Г. ....................................... 115 5.1 Крестовые походы в арабской поэзии 1914-1948 гг. ...................................... 115 5.2 Крестовые походы в арабском кинематографе 1914-1948 гг. ....................... 126 3 5.3 Крестовые походы в арабском театре 1914-1948 гг. ...................................... 130 ЗАКЛЮЧЕНИЕ ......................................................................................................... 136 СПИСОК ИСПОЛЬЗОВАННЫХ ИСТОЧНИКОВ И ЛИТЕРАТУРЫ ......... 141 ПРИЛОЖЕНИЕ 1. Таблица транслитерации арабской графики ................... 154 ПРИЛОЖЕНИЕ 2. Иллюстративные материалы .............................................. 156 ПРИЛОЖЕНИЕ 3. Документы ............................................................................... 168 4 ВВЕДЕНИЕ Актуальность темы исследования. Роль прошлого в жизни арабского общества всегда была крайне велика: сюжеты из различных исторических периодов активно использовались для объяснения причинно-следственных связей между современными событиями. Начиная с классического периода арабской истории, данное обстоятельство прослеживается во всех основных сферах интеллектуальной жизни арабского общества: науке, политике, религии и культуре1. В свете этого представляется важным поиск ответа на вопрос, как история помогает арабам обрести себя, и как они на основании исторических примеров определяют своих врагов и союзников. Изучение данной проблематики является актуальным, в первую очередь, в связи с формированием новой арабской идентичности – одним из важнейших вызовов, с которым сталкивается современный Арабский мир. Проблема самосознания и самоопределения, стоящая перед арабскими интеллектуалами XXI в., была не менее актуальна и для их предшественников, арабских общественных и политических деятелей XIX в. Одним из важнейших вызовов, с которым они столкнулись, являлся выбор стратегии взаимодействия Арабского Востока с Западной Европой. С одной стороны, этот вопрос был актуален в контексте определения путей общественного и культурного развития: следует ли жителям Арабского Востока обратиться к возрождению собственного наследия или же заимствовать европейский опыт, распространив его на различные сферы общественной жизни. С другой стороны, остро стояла проблема отношения к присутствию западноевропейцев на Востоке: следует ли воспринимать их как 1 Khalidi T. Arabic Historical Thought in the Classical Period. Cambridge: Cambridge University Press, 1996. P. 232-234. 5 противников или как партнеров и потенциальных освободителей от османского господства2. Обращаясь в поисках ответов на эти и другие вопросы к богатому историческому прошлому Арабского мира, арабские интеллектуалы регулярно приводили в своих заявлениях и публикациях примеры из эпохи Крестовых походов. Основной причиной подобных отсылок послужило, вероятнее всего, то, что именно этот период истории Ближнего Востока и Северной Африки впервые ознаменовался прямым европейским вторжением, и если до этого европейцы лишь контратаковали мусульман в Андалусии и на Сицилии, то во время Крестовых походов они, в общей сложности более, чем на сто лет, овладели третьим священным городом ислама – Иерусалимом (1099-1187, 1229-1244), а в 1182 – 1183 гг. под угрозой вторжения находились Мекка и Медина. Таким образом, можно без преувеличения сказать, что из всех исторических периодов и событий, оставивших след в коллективной памяти арабов, Крестовые походы стали одним из наиболее травмирующих факторов. С другой стороны, эта историческая эпоха представляет собой уникальный пример долгого военного противостояния Европы и мусульманского/арабского Востока в прошлом, в ходе которого мусульмане вначале терпели поражения и уступали европейским завоевателям территории, однако в конце концов смогли полностью изгнать захватчиков. Этот сюжет о тяжелом противостоянии, в котором Западная Европа в итоге все же потерпела военное поражение, делает период Крестовых походов крайне выгодным для проведения аналогий с современностью3. Как арабские, так и западные исследователи сходятся в том, что, начиная с середины XX в., соотнесение западноевропейцев с крестоносцами и экстраполяция термина «Крестовый поход» на современные военные конфликты стали 2 Hourani A. Arabic Thought in the Liberal Age, 1798-1939. Cambridge: Cambridge University Press, 1983. P. 43-46. 3 Хотя итоговое военное поражение Крестовых походов является ключевым пунктом обращений к этой теме у арабских политиков и общественных деятелей второй половины XX-XXI вв., отдельные арабские авторы этого периода делают акцент на том, что в долгосрочной перспективе пользу из Крестовых походов извлекла Европа. См., например: al-Maṭwī Muḥammad. Al-Ḥurūb al- ṣalībiyya fī al-mašriq wa al-maġrib. Tūnis: Dār al-ġarb al-islāmī, 1982. 6 неотъемлемой частью современного арабского дискурса4. К подобной риторике обращались крупнейшие арабские политические деятели второй половины XX в.: президент Египта Гамаль5 Абд ан-Насир (1918-1970)6, президент Сирии Хафиз ал- Асад (1930-2000)7, президент Ирака Саддам Хусейн (1937-2006)8 и ливийский лидер Муаммар Каддафи (1942-2011)9, призывавшие дать бой «крестоносным империалистам», а также видные салафитские деятели, такие, как идеолог «Братьев-мусульман» Сейид Кутб (1906-1966)10 и лидер «аль-Каиды» Усама бен Ладен (1957-2011)11, призывавшие к джихаду против современных европейцев, по их мнению, всех до единого являющихся носителями «крестоносного духа». Среди обращений к теме Крестовых походов в арабской публицистике наибольшую известность получила книга ливанского автора Амина Ма‘луфа (род. 1949) «al- Ḥurūb al-ṣalībiyya kamā rā’aha al-‘arab» («Крестовые походы глазами арабов»)12. Отсылками к теме Крестовых походов полна и арабская культура второй половины XX в.: достаточно упомянуть ставшие классикой арабского кинематографа фильмы 4 Соколов О.А. Тюрки в современной арабской историографии Крестовых походов // Ислам в современном мире. 2017. Т.13. №2. С. 175-186. 5 При передаче арабских имен и названий в тексте исследования использован следующий принцип: имена и названия, статьи о которых представлены в «Большой российской энциклопедии» пишутся в соответствии с тем как они вошли в русский язык, в остальных
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