It is obvious that the Zionistic organization of Bahaism has participated at all riots of 47 years after the Islamic Revolution and may be influential. Its last presence is semi-coup 1404 S.H., the solar month of Day measures in the country. According to media reports, the security foundations of the country have discovered a net of them in 35 people. So, we are going to investigate the method of media and field function of this organization in this report based on the prominent expert of the country, the clergy man Ali Reza Rouzbahani’s viewpoint.
The clergyman Rouzbahani investigates 7 axes of the contents produced by Bahaism in 1404 S.H. riots:
Axis 1: The exaggerations of Bahaism:
Displaying oppositions extensively along with rerun videos and photos or even the forged one produced by artificial intelligence or it is filmed in various angles of an event which is used to induce the nationwide expansion of the crisis and can be a defined and influential pattern.
Axis. 2: Making requirements political; that is, changing oppositions whose nature is economic and naturally the marketers opposed the inconsistent conditions of the market as the supreme leader said and this opposition was right, but they came and changed it. In fact, the marketers’ economic demands and oppositions were changed into a political campaign and preaching slogans against the system of government and even against the supreme leader himself.
In next axis they tried to connect these oppositions with the previous ones historically. However; in 1404, 1396 and 1401 oppositions, the opposition subjects were different event and the opposition fields were different from each other. Even, the so-called opposing groups were different groups, but they come and put them near each other to make a so-called crisis continuation.
As a matter of fact, they want to define the crisis kind as rerun that for example suppose this is the years of campaign against this system of government in fact this is its historical records.
In axis 4, they try to expand try to expand the activists; that is, those who entered this field are first marketers having economic demands. After changing demand and in fact changing the slogans of this so-called gathering and oppositions, the university students, teachers, workers and people of all walks of life even the military ones are called to join riot movement which can be observed and monitored in each page of the Baha’is cyberspace.
In the fifth axis, it is really shown that the cult is firmly determined to do this movement: Bahaism is educating cyber security, civil resistance methods, the method of confronting against detention and etc.
Of course, this is not the first time that the deviant cult of Bahaism had publish methods like anti-interrogation and in its websites, sites and social media and had made its followers to be familiar with kinds of these methods.
In the sixth axis, the Bahaism organization pays attention to pressure, sacrifice, violence, suicide, poverty and the economic crises to make the sense of social anxiety.
See, the more the sense of social anxiety increases, the defensive process against this sense is created and in fact it makes people react. They are trying to increase the mental pressure and the activists’ sacrifice and make those who are dealing with other issues enter into the arena.
In the seventh axis, it is an invitation to institutional confrontation. Calling the military forces to join the opponents and supporting monarchists overtly. It is interesting to be known that one of the notes stressed by Bahaism is that we don’t meddle with policy. we don’t say we don’t meddle with macro policies, but we don’t enter into party and factional behaviors.
Here, they directly entered into the movement which is supporting monarchists. Naturally, in opposition structure which is against the system of government, they are not just the monarchists. Monarchists are a small part of a collection.
Now, let’s ignore the slogans imposed on protesters and rioters during these days, but the truth of the story is that the monarchists don’t have serious and acceptable weight; even among themselves, they have various conflicts and problems.
However, the Baha’is come and support monarchism movement and the so-called person who is the symbol of this movement. They are also supporting the overthrowing groups who entered into the field quite indicatively.
The result of these axes was changing marketers’ union protests into a security and identity crisis.
In the third part of this axis, we must deal with the basic nets and actors in medium field of Bahaism cult. In “X” field, we see that it has become the most important field of cult activities and Tawana page as the top plays a key role as the main source of producing contents and education.
First, Tawana page is page is formally funded by the evil American regime and isn’t afraid. the leader of the net is not afraid of stating this problem and is overtly active against the holy system of the Islamic Republic government having open Baha’i identity.
However,
“The moon spreads light and the dog barks.
Based on its nature and creation, everybody acts.”
Thanks God, the holy system of the Islamic republic government passes through event storms and the Baha’is lacquey for outsiders and are traitors to their country.
The consequences of this page were educating the method of being present in oppositions; that is, how to participate at oppositions eve the model of participation, the methods of wearing cloths, being ready and choosing the course and issues like these, casting rumors, deviating images, mental intriguing of the public thoughts and etc. In fact, these are the most important characteristics of these pages.
The Baha’is follow more careful activity in Instagram, too, but their aims were influencing culturally and intriguing sensations.
Notable people like Shabnam Tolouee and Niloofar Baizaee entered into the scene, too and created contents and pretended to be oppressed and blackmailed. They have been active in these tricks since long time.
Mrs. Shabnam Tolouee herself was present in the structure of cinema of the country using the fields in the system of the government of the Islamic Republic of Iran and has won various awards several times.
It indicates that this person has used these conditions and ladder and disrespects the person who cares her and blackmails against the system of Iranian government and pretends to be oppressed.
Bahaism enters into exploiting the artistic and symbolic symbols. (the cult possesses a long historical record in symbolization.) It uses the symbol of an image whose one eye has been covered and tries to trend this symbol and to change it into a symbol for oppositions; based on a lie published by themselves. The emotional intriguing was done from the course of theater, poem and literature in this atmosphere, too.
There are a series of Baha’i channels which are recognized by a series of spiritual titles and for example, by concepts like justice, unity, recognition, and the like. Nevertheless, these channels were trying to pretend oppositions to be divine and holy publishing prayers and saving promises and also to make riots in the country to be religious and legitimate.
Analyzing the presence of Bahaism in the riots from social and psychological point of view:
We continue the discussion from psychological and social point of view. In mental level, it should be said that Bahaism is exploiting a binary pattern of transferring meaning; apparently, it poses moral and peaceful messages, but inwardly, it tries to enter the addressee to enter into a radical behavior course pretending to have good intention by intriguing sensations and making oppositions moral.
Many arrestees exactly show this pattern in the reports published by media. A phenomenon called by “Weber” as “moral justification of irrational action”.
In analytic concluding, it should be said that we can achieve the following results setting empirical observations and the theoretical framework next to each other:
In the solar month of Day, 1404 S.H., Bahaism was an active medium activist, but not an observer. Its activities were done in the structured continuous and coordinated cyberspace having the organizational strategy of a cult.
Secondly, the formal silence of the organization provided the opportunity for informal obedience and net coordinated. This is the classic model of closed cult having rejecting capability.
In The third part, there is medium framing done aiming making a historical narration of the crisis. In fact, it is a kind of meaning engineering which is following the pattern of modern social movements.
Making a political action holy promotes the opposition from social level to religious and moral level and strengthens the horizon of oppositions and riots radical.
The objective data shows that the main aims of the Baha’i users have been to expand the crisis span, intensifying the social gap and producing mental inconsistency not following up union demands.
In 1404 riots, Bahaism has become the clear example of political cultism. The mixture of interior integrity, informal obedience, extensive communicative net, lingual game in meaning arena in this pattern.
Neither cult stands clearly in policy field, but it acts policy shadow. Then, when crisis doesn’t work out, it evades such responsibility via its organizational silence and escapes.
At the end, it should be said that in great part of the researching job which is ahead is focused on the understanding this event in more massive level. How do the cults exploit the cyberspace as soft weapon of legitimacy and influence in the social media era.
Network and sectarian behavior of the Baha’is on solar month of Day, 1404 S.H. is an example of the which is worthy to be studied about the confluence of religion, medium and policy in social crisis field of Iranian people where the closed and crisis coherent cult could make a multi-leveled crisis having mental identity and political dimensions out of a limited union opposition without having a formal presence in the scene.
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