tribal, adj. Of the nature of, or relating to, a tribe.
tribe, n. 1. A unit of sociopolitical organization. 2. A political, ethnic, or ancestral division of ancient states and cultures [such as] a. the three divisions of the ancient Romans. b. the 12 divisions of ancient Israel.
–Webster’s New College Dictionary
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If anything seems clear from the seemingly endless wars in Afghanistan, Iraq and Syria, it is that tribalism and religion are at the heart of the madness. This is not to suggest that tribalism is confined to the Middle East (far from it), or that other forces haven’t played a part. But buried beneath the overlay of foreign intervention in the region (or meddling, if you prefer) are roots with a “history as old or nearly so as that of humanity itself” –Edward O. Wilson, biologist, naturalist and two-time Pulitzer Prize winner.
In his book THE MEANING OF HUMAN EXISTENCE, Wilson posits that tribalism and religion are inextricably bound together by what he calls “the instinctual force of tribalism in the genesis of religiosity. People deeply need membership in a group, whether religious or secular.” In a chapter titled simply “RELIGION,” Wilson states:
The great religions are inspired by belief in an incorruptible deity–or multiple deities. Their priests bring solemnity to rites of passage through the cycle of life and death. They sacralize basic tenets of civil and moral law, comfort the afflicted, and take care of the desperately poor. Followers strive to be righteous in the sight of man and God. The churches are centers of community life [and] ultimate refuges against the inequities and tragedies of secular life. They and their ministers make more bearable tyranny, war, starvation, and the worst of natural catastrophes.
The great religions are also, and tragically, sources of ceaseless and unnecessary suffering. They are impediments to the grasp of reality needed to solve most social problems in the real world. Their exquisitely human flaw is tribalism. It is tribalism, not the moral tenets and humanitarian thought of pure religion, that makes good people do bad things.
Unfortunately, a religious group defines itself foremost by its creation myths, the supernatural narrative that explains how humans came into existence. This story is also the heart of tribalism. No matter how subtly explained, the core belief assures its members that God favors them above all others. It teaches that members of other religions worship the wrong gods, use wrong rituals, follow false prophets….
Food for thought — but thought that leaves questions to chew on: if “love makes fools of us all” (to quote Thackeray), does it follow that tribalism makes blind fools of us all? Are we unwitting tribalists to the siren song of political/religious saviors, some of us to the extent of becoming tribal or religious fanatics? Are tribal/religious fanatics born or made (nature vs. nurture)? And, given that all religions are invented by man, does that entitle Wilson to tar them all with the same brush?
For example, Wilson regards it as a mistake to fold believers of particular religious and dogmatic ideologies into two piles (moderate versus extremist), because “The true cause of hatred and violence is faith versus faith, an outward expression of the ancient instinct of tribalism.” While that may be true, I question the notion that all religions/tribes wash out equally. For example, in pre-colonial times in North America, there were both peaceful and warlike Native American tribes. And so it is elsewhere. Aren’t secular humanists equally guilty of bad faith who don’t recognize/won’t separate the wheat from the chaff/laissez-faire from doctrinaire? Who and what have incited and fed religious wars and persecutions throughout history? It’s not the likes of the Quakers, nor is it directives from the heavens.
The fault, dear Brutus, is not in our stars, but in ourselves.