Mirza Saleh Shirazi and reflexive traditionalism

1. Introduction
   The aim of the study is to explore the possibility of applying 'reflexive traditionalism' concept with the empirical study of the travel book of Mirza Saleh Shirazi. The research method is bibliographic and has been carried out with the help of historical documents. 'Reflexive Traditionalism' is an expression of the reaction of tradition to modernity. Mirza Saleh was a member of the second group of Iranian students sent to study in England in 1815, who wrote a travel book on his experiences in England. The travelogue is distinguished for its various reasons, and probably the most famous travel report from the 19th century, is different in form and content from others. The journey begins on April 19, 1815, and continues until the day (November 24, p.1819) when they left Arzrum in the direction of Tehran. He and his friends left Iran across the Russian border and returned to Iran via the Ottoman Empire. Mirza Saleh devotes a large part of his work to the description of the history of these countries, mainly of England. The travel book of Mirza Saleh is examined with emphasis on the following aspects: 1) About Russia and Russians 2) England from his point of view 3) The English from the perspective of Mirza Saleh 4) On the Iranian 5) About his person.
2. Methodology
The art of the research is qualitative and is based on the 'Grunded Theory' by Anselm Strauss and Barney Glaser, who propose the use of a special way to achieve new hypotheses, thus forming a theory based on the topic and the data. In their view, the process of creating the theory is a flexible process (Rasekh, Vol. II, 2012, p. 1144). Accordingly, it is sufficient for this study to formulate hypotheses in the form of inferences to justify further investigations on the basis of these hypotheses
3. Discussion
This is a small step in the direction of a new theory of social change in the Muslim countries of the Middle East. These countries and societies have not been on the path of transformation from traditional to modern society, but have evolved from traditional societies to societies with 'reflective traditionalism'. 'Reflexive Traditionalism' and 'Reflective Traditional Societies' are terms to a theoretical attempt to find a number of categories to explain the conflict process in Middle East societies for the last two centuries (Rasekh, 2003, p.p.162-166; 2004, pp.16-24).The meaning of 'reflection' is the conscious, unconscious and even pre-reflexive personal, social and non-social external and internal factors (Beck, 1993, p.1996) (Beck, Giddens, Lash, 1996) (Schmalz-Bruns, 1995). According to the references and their subject matter mentioned above, 'tradition' and 'reflective traditionalism' can be defined as follows: tradition is the epistemological, cognitive, intellectual, cultural and social elements that influence mindset, behavior patterns, lifestyle, political thinking. Tradition is changing under the influence of culture, society, politics and economics and thus of social, philosophical and historical changes. 'Reflection' refers to the reaction of a phenomenon that is influenced by internal and external factors; Reflection tradition, therefore, means the reaction of tradition to tradition.
Travel reports have been the subject of much research. To avoid a detailed review of the sources, only two works are mentioned here, which have already been published in German and Persian. The first book was published by Verlag Litte in 2000 (Rasekh, 2000) and the second book is a recent work entitled Reflective Traditionalism, introduction to Political Sociology of Iran (Qajar era) published by Agha Publishing in Persian (Rasekh, 2019).
Five Iranian students were sent to England in 1815. This was the second group of Iranian students sent to England to study. Mirza Saleh Shirazi (1845-1704) was a member of the group who wrote a travelogue about his experiences explaining the trip and his life in the United Kingdom. Mirza Saleh's travelogue is the best-known travelogue of the first half of the 19th century. This travel guide is different from many perspectives of other travel report that has been written during this period, including two The features are impressive: content and writing style (Natal Khanlari, 2006) (Afshar, 1951)(Fragner, 1978)) (Alavi,1964) (Rasekh, 2000, pp.95-101).
Mirza Saleh's journey began in April 1815 and lasts until November 1819. Mirza Saleh and his companions traveled through Russia to the United Kingdom and returned home with a ship via Istanbul. Mirza Saleh began his travelogue with describing of situation in Russia and the Ottoman Empire, but the most detailed section devoted to the United Kingdom: the political, social, historical background, the geographical location, the leisure of the English and the situation of the hospitals, the hobbies of people, industry, business and so on with careful attention. He arrived in the city about three years after the conquest of Moscow by Napoleon. Mirza Saleh describes in detail how the French campaign proceeds in Russia (Mirza Saleh, 1968, p.79, 86). Moreover, the pressure of the newspaper (ibid., p.105), schools (p. 83), carriages and hospitals (ibid., p.206) describe the relationship between girls and boys (ibid., p.86), but does not say much about them political relations in Russia.
Mirza Saleh calls England 'the land of freedom' and states that there are laws in England that are specific to that country (ibid., p.315). Interestingly, the members of the lower house are called 'prosecutors'. The most outstanding feature of the British political system is the limited power of the king (ibid., 207). Mirza Saleh compares civil rights with 'the rights of the subjects'. Another point in the content of this quote is his understanding of freedom. The Parliament called 'the House of Commons' or 'House Consultation' and the representative 'the lawyer of the subjects' (ibid., p. 292, 269). Mirza Saleh acknowledged that 'governmental rules' are specific to this country (ibid., p. 315). The citizen participates in the determination of his own destiny through 'the parliament' (ibid., p.290). Mirza Salih sees the hospital as a place that smells of "humanity and kindness, inherent and benevolent" (ibid., p.312, 287). Mirza Saleh likes the British social and political system, but is pessimistic about England's foreign policy. The English are arrogant and selfish. The British are also profitable. A very interesting point is his commentary on the dress of English ladies (ibid., p.340). Women's clothing in England is the best dress in the world" (ibid., p.346).
Mirza Saleh was committed to Islam. Mirza Saleh, like many others, clung to Islam and regarded Islam as the best religion and considered other religions inferior to Islam (ibid., p.398). Mirza Saleh, like many other iranians, suffers from schizophrenia. On his return, when he visited the minarets of Istanbul mosques from a distance, he was in emotional agitation, but also a few months ago, when he left London, he had the same feelings. He brought the printing industry to Iran (ibid., p.375).
4. Conclusion
Mirza Saleh and his travelogue are important in three ways. First, he was sent to study in England and was one of the forerunners of the new era in Iran. Mirza Saleh had a double mind: he is proud to his country and at the same time disgusted by the current situation. Mirza Saleh's comments are similar to those of other Iranian travelers in the early nineteenth century. This is the second feature of Mirza Saleh's travelogue. The third feature of his travelogue is the use of writing as a tool in the service of social change.
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