Tribalism

by Jay Taber

It is not uncommon among humanist milieus and publications to encounter arguments against tribalism
as backward, hostile, and ignorant. Indeed, humanism is often posited as the antithesis of tribalism.

Yet some tribalism has led the way in the evolution of human rights. The 2007 UN Declaration on the
Rights of Indigenous Peoples was the result of three decades of work begun by the World Council of
Indigenous Peoples meeting in British Columbia in 1979. What could be more cosmopolitan than tribal
leaders and scholars from all continents unifying to protect conservation cultures from states, markets,
and transnational criminal enterprise?

Tribalism and humanism are, of course, not mutually exclusive. As some humanists observe, respectful
relations based on generosity are key. With reciprocity as an operating principle, tribal sovereignty and
identity can be part of the strengthening of humanity through diversity. Multiculturalism, as such,
brings with it the traditional knowledge essential to the survival of humankind.

One of the things the Internet has helped facilitate is a shared universal identity as members of a
species under threat from man made disasters: climate change, microbial metamorphosis, and nuclear
annihilation comprising the most overwhelming. Adapting organizationally to meet these challenges
requires cooperation, even beginning from a point of self-interest. Solidarity in this sense, forms a
nexus where self-interest and universal demands overlap; working with others who demonstrate a
commitment to the shared values inherent in bedrock first nations is simply common sense. Were this
not so, tribal societies would not have bothered to develop such inclusive global networks in order to
deal with these challenges. What is holding us back is not the extant aboriginal entities that preceded
modern states, markets and religions by millenia, but rather the immature industrialized societies that
have largely supplanted them.

Tribal heritage — including original languages, songs, dance and art — contain within them the stories
of the journey of man. More than anything else, they are essential to what it means to be human.
Erosion of this identity through diaspora, industrialization, and colonization has diminished our
collective humanity. The recovery of this heritage in the Americas and elsewhere has begun to heal the
historical cultural traumas, and indeed, formal tribal engagement with international institutions like the
EU, UN and OAS, has demonstrated the benefit of formerly excluded traditional knowledge to the
survival of humankind.

Even for Euro-Americans, discovering tribal heritage can be an enriching and enlightening experience.
One which illustrates the importance of autonomy in such things as education and governance for
ancient nations like Sami, Scotland, Pais Basque and Slovenia. Celebrating diversity in tribal heritage
is the foundation of multiculturalism; mandating the homogeneity of industrialism is not only anathema
to indigenous values, it is also suicidal for all humankind.

In the ongoing conflict between industrial and indigenous societies, it is helpful to remember who
initially attacked whom. Conflict resolution requires acknowledging past wrongs by making amends in
the present. Until industrial societies stop attacking tribal peoples, nothing fundamental can be
achieved by international institutions.

*More of Jay's writing can be found at http://www.jaytaber.com/