A Comparative Look at the Category of "Resistance to Acculturation" in the Two Novels “Qalandar and the Castle” and “A little Death” Based on Maslow's Hierarchy of Needs

This study examines the theme of “Resistance to Acculturation” in the characters of two prominent Islamic mystics, Suhrawardi and Ibn Arabi, as portrayed in two novels written in Persian and Arabic. The research is based on Abraham Maslow’s hierarchy of needs, one of the most influential theories of personality in humanistic psychology. According to Maslow, once basic physiological and safety needs are met, individuals progress toward self-actualization, a stage characterized by qualities such as independence, authenticity, and resistance to cultural conformity. Methodologically, the study employs a descriptive-analytical approach combined with partial induction. Within this framework, two novels—“Qalandar and the Castle,” which portrays Suhrawardi’s philosophical and mystical life, and “The Little Death” (al-Mawt al-Saghir), which narrates the experiences of Ibn Arabi—are analyzed comparatively.
The findings reveal that in both works, the protagonists begin their developmental journeys at the lower levels of Maslow’s hierarchy and ultimately reach the stage of self-actualization. At this point, they exhibit profound resistance to enculturation through their critique of prevailing intellectual traditions, defiance of political and religious authority, and disregard for restrictive social norms. In conclusion, the research demonstrates that resistance to enculturation constitutes a central and defining feature of the self-actualized personality, transcending temporal and cultural boundaries, as exemplified in the lives and thoughts of Suhrawardi and Ibn Arabi.
Introduction
When analyzing fictional characters, various theories can be applied. One such theory is Abraham Maslow’s hierarchy of needs. Maslow emphasizes an important concept: growth. He argues that to achieve growth, a person must satisfy five different types of needs: physiological needs, safety needs, social needs, esteem needs, and the need for self-actualization. The fulfillment of basic needs is a prerequisite for self-actualization; one must first satisfy physiological, safety, and other foundational needs before reaching the stage of self-actualization. A self-actualized person recognizes their unique personality and becomes distinct from others. A self-actualized individual possesses specific traits and characteristics. These include simplicity and naturalness, problem-centeredness, resistance to enculturation, and others.  The component examined in this paper is the concept of resistance to enculturation, which means that a self-actualized person strives to act, speak, and behave according to their own convictions. Such a person does not seek the approval of others and has no desire to conform to the crowd.
Throughout history, mystics have been recognized as self-actualized individuals who, through the difficult path of self-purification, attained levels of spiritual development admired by both the elite and the common people. As self-actualized individuals, they were not influenced by the prevailing social culture and, through their distinct words and actions, sometimes even sought to transform the culture of their societies.
Since comparative studies provide a foundation for better understanding this feature in self-actualized characters from different cultural backgrounds, this research examines two novels that depict the lives of two major Islamic mystics and thinkers: Suhrawardi and Ibn Arabi. The first novel, Qalandar and the Castle, portrays the life, thoughts, and spiritual experiences of Suhrawardi, the Iranian philosopher and mystic; the second, The Little Death (Al-Mawt al-Saghir), explores the life and works of Ibn Arabi, the Andalusian thinker and mystic.
Method
The theoretical foundation of this study is Maslow’s hierarchy of needs, which proves highly applicable in analyzing and understanding the main character of the story. This is because it is one of the prominent theories in personality studies, and both novels provide extensive details about their protagonists. The research employs a descriptive–analytical approach and a partial inductive method to examine the manifestations of the component of resistance to enculturation in the lives of the two mystics.
Conclusion
By examining both novels, it becomes evident that the two protagonists begin their journeys of growth at the lower levels of Maslow’s hierarchy of needs and gradually progress to the stage of self-actualization. Upon reaching this level, they exhibit a resistance to enculturation. In his pursuit of knowledge, Suhrawardi does not become captivated by the ideas of earlier scholars and considers it his natural right to critique their theories. He refuses to submit to the dominant intellectual climate of his time—a culture founded on the unquestioning acceptance of past authorities.  Similarly, Ibn Arabi, when encountering a great philosopher such as Ibn Rushd (Averroes), is not intimidated by his scholarly status and openly expresses his own views. Both self-actualized figures defy the intellectual norms of their era in their quest for knowledge and understanding, showing little concern for others’ opinions of them.
Furthermore, neither of these figures submits to ruling powers; instead, they critique the actions of unjust rulers. Suhrawardi considers silence in the face of tyranny against ordinary people a form of betrayal and seizes every opportunity to condemn injustice. Ibn Arabi likewise criticizes rulers and their decisions whenever circumstances allow.
Another manifestation of this component lies in their behaviors and attitudes that go against societal conventions. For instance, Suhrawardi does not hesitate to dance or express joy publicly, acting according to his own inner state. He pays no heed to his formal status as a seeker of religious sciences and sets no limits upon himself. He also joins gatherings of Zoroastrians and benefits from their wisdom and teachings. When reproached for this, he cites traditions that emphasize the unrestricted pursuit of knowledge.
Ibn Arabi, too, does not conform to public opinion and maintains independent views. He makes no distinction between men and women, rejoicing at the birth of his daughter. He believes that seclusion—a means to attain divine union—is not exclusive to men and encourages women to pursue it as well. Moreover, unlike most people, he is detached from material possessions and easily renounces them; for example, at one point in the novel, Ibn Arabi gives away a house that had been gifted to him to a poor man.
This study clearly demonstrates that the component of resistance to enculturation manifests itself in the personality of the self-actualized individual, regardless of the time or place in which that person lives.
Results
Based on the analysis, Suhrawardi and Ibn Arabi, as self-actualized individuals, clearly embody the notion of resistance to enculturation. They act solely according to their own beliefs and judgments, without fear of others’ opinions. In Qalandar and the Castle, Suhrawardi resists the imitative intellectual atmosphere of his time by critically examining the ideas of prominent scholars, especially Ibn Sina (Avicenna). He is unafraid of rulers and religious authorities, openly critiques their misconduct, disregards conventional appearance and dress, and draws upon the teachings of various religions.
Similarly, Ibn Arabi demonstrates this intellectual independence throughout his life. He questions established ideas and revered figures, shows no fear of power, turns his life into a continuous journey, and regards men and women as equals on the spiritual path. Detached from worldly possessions, he embraces simplicity and ascetic living.
In essence, both figures share a resistance to accepted doctrines and an unwavering stance against dominant powers, speaking and acting solely according to their own insight and conviction.