{"id":105797,"date":"2018-02-05T12:00:02","date_gmt":"2018-02-05T12:00:02","guid":{"rendered":"https:\/\/www.transcend.org\/tms\/?p=105797"},"modified":"2018-01-31T10:48:08","modified_gmt":"2018-01-31T10:48:08","slug":"identity-and-peace","status":"publish","type":"post","link":"https:\/\/www.transcend.org\/tms\/2018\/02\/identity-and-peace\/","title":{"rendered":"Identity and Peace"},"content":{"rendered":"

5 Feb 2018 – <\/em>The human child needs protective nurture which stretches from birth to at least teenage. The earliest part of this nurture \u2013 that is, the first few years after birth \u2013 provides to the child the innermost core of ‘identity’, including core values. A child\u2019s eager young mind takes in whatever is offered by parents, teachers and other trusted adults. This is the \u2018ABC\u2019 of healthy childhood nurture.<\/p>\n

Therefore a child\u2019s basic belief systems and views are shaped primarily by the family, followed later by neighborhood, school and peer groups. The child\u2019s views about \u2018other groups\u2019 in society are also formed during this period. All this is perfectly natural and normal.<\/p>\n

Until the birth of the modern nation state, people lived in tribal groups. Commerce as well as skirmishes would have been common between tribes \u2014 but there was negligible inter-mixing between tribes. In those days, therefore, the tribe played a crucial role in shaping a child\u2019s identity. Every person grew up as a member of a particular tribe, in a natural manner.<\/p>\n

India provides an excellent case study. In India today, if \u2018tribe\u2019 is taken to subsume \u2018caste\u2019, then \u2018tribe\u2019 definitely continues to play a crucial role. Members of a tribe may be scattered all over the country, but modern means of communication and transport help in bridging the distances. Occasions such as a marriage, a major festival, or a death in the family bring people together on a regular basis.<\/p>\n

In the modern world, economically defined \u2018class\u2019 also plays a big role in defining a person\u2019s identity. Therefore we may use the word \u2018tribe\u2019 with this broader meaning of \u2018identity group\u2019 — subsuming both \u2018caste\u2019 and \u2018class\u2019.<\/p>\n

Thus defined, each \u2018tribe\u2019 plays a crucial role in the nurture of its children. Geography, history, migration, occupation, belief systems, culture, education et cetera<\/em> define the salient characteristics of a \u2018tribe\u2019.<\/p>\n

We can therefore say that \u2018culture\u2019 and \u2018nurture\u2019 have always been closely intertwined. Indeed, we may go further and suggest that \u2018culture\u2019 divorced from \u2018nurture\u2019 loses its connection to the life-sustaining powers of Mother Earth.<\/p>\n

***<\/p>\n

A question arises naturally in this context: What role does the \u2018tribe\u2019 or \u2018identity group\u2019 have in the modern society?<\/p>\n

A modern nation state is made up of a constitution, laws, and the various arms of the government \u2014 typically, the legislature, the executive branch and the judiciary. A citizen\u2019s behavior in the public domain is assumed to be that of an \u2018individual\u2019 \u2014 or even \u2018a rational individual\u2019 or \u2018homo economicus<\/em>\u2019.<\/p>\n

A modern state is taken to mean: \u2018So many individual citizens bound together by the laws of the state\u2019.<\/p>\n

The reality of course is very different from this abstraction. A human being is not always rational, nor a theoretically convenient instance of \u2018homo economicus<\/em>\u2019. A human being is simultaneously a member of<\/p>\n

    \n
  1. a family,<\/li>\n
  2. a \u2018tribe\u2019 in the broad sense defined above, and<\/li>\n
  3. a modern state.<\/li>\n<\/ol>\n

    The corresponding layers of the person\u2019s identity are located outwards from the core, in that order.<\/p>\n

    Observe the behavior of a typical migrant from a poorer country to a wealthier one. The outer layer of the person\u2019s identity is transformed fairly quickly, within a few weeks or months. But at the core the person retains the characteristics of the family and the \u2018tribe\u2019. That part of the identity has much deeper roots \u2013 and that is an integral part of being in a developed human society.<\/p>\n

    For any human being, ties of the family and the \u2018tribe\u2019 are usually so strong that no human being should ever be considered an \u2018individual\u2019 in a literal sense. The word \u2018individual\u2019 is similar in meaning to \u2018indivisible\u2019. But every human being has elements of identity derived from the family and the \u2018tribe\u2019, creating a complex amalgam in the character and identity of the person.<\/p>\n

    A person\u2019s role in the family is very rightly considered a private matter. Unless there is a violation of the civil or criminal law within the family, no person should be forced to open to public scrutiny any private family matter. As the English used to say, \u2018A man\u2019s home is his castle\u2019.<\/p>\n

    ***<\/p>\n

    The next layer in a person\u2019s identity is that which is owed to the \u2018tribe\u2019.<\/p>\n

    As noted above, there is nothing inherently wrong in the natural formation of a \u2018tribe\u2019, as broadly defined. Indeed, from the point of view of child nurture, this social grouping is essential.<\/p>\n

    Let us revert to the Indian example. A fishermen from southern India, a farmer from Uttar Pradesh, a musician from Goa, a carpenter from Rajasthan \u2014 these are examples of productive members of society who derive an important element of their identity from their \u2018tribe\u2019. Each of them would have benefited from a nurturing environment until at least early teens. Education may take a talented youngster out to another, larger world \u2014 but only if he or she has received the needed nurture in earlier years.<\/p>\n

    Most of us have similarly grown up in a nurturing environment \u2014 and learning about deprived children is indeed a saddening experience.<\/p>\n

    Naturally, membership of a particular \u2018tribe\u2019 plays a huge role in how a person conducts himself or herself in public. But every \u2018tribe\u2019 also has its own myths, prejudices, inner dynamics and power relations. It is the author\u2019s submission that this aspect of human behavior has not received the dispassionate attention it deserves today — when all the \u2018tribes\u2019 of the world have begun to interact, cooperate and compete with one another.<\/p>\n

    The earliest humans moved out \u2014 and then branched out \u2014 from a valley in East Africa. Over time, language and intelligence developed, and economies and cultures diversified \u2014 as every \u2018tribe\u2019 struggled to adapt to its own corner of the world. Today, all around the world, transportation and communication technology is bringing the \u2018tribes\u2019 back in contact with one another.<\/p>\n

    Human nature being what it is, different \u2018tribes\u2019 jostle every now and then for economic benefits, influence, power, and so on. After all, every tribe is justifiably concerned about the nurture of its children. Are there not sometimes arguments between neighbors?<\/p>\n

    Therefore some amount of ‘identity politics’ has to be present in any modern nation state. Indeed, no Indian in his or her right mind can deny its inevitability<\/em>. Today we must paraphrase Ben Franklin and say, \u2018Death, taxes and diversity<\/em> are inevitable\u2019.<\/p>\n

    At its core, jostling between \u2018tribes\u2019 is rooted in the bonds of concern every human being has with others of his or her own \u2018tribe\u2019. This is a natural consequence of human family life and child nurture. We must accept this as a fact of human life \u2014 not an aberration or \u2018a fall from a higher ideal\u2019.<\/p>\n

    Any mother will confirm that child nurture is governed by concern<\/em> and love<\/em> \u2014 not \u2018a higher ideal\u2019. Acceptance of this fact of life will provide a basis for better understanding of diversity in society.<\/p>\n

    Sadly, of course, things do sometimes go wrong. Jostling between \u2018tribes\u2019 can become intense and even ugly. There is then mistrust, fear and hatred amongst \u2018tribes\u2019, which can easily be exploited by the cunning. Sometimes the \u2018political protection\u2019 of a \u2018tribe\u2019 is cynically misused by powerful members of the \u2018tribe\u2019 to cover up their corrupt or criminal acts.<\/p>\n

    \"\"<\/a><\/p>\n

    A great deal of misery \u2014 or dukkha<\/em>, in Buddha\u2019s words\u2014 is generated when \u2018identity politics\u2019 turns ugly, or when it is exploited to cover up criminal acts. We hope that better understanding of human nature will result in better handling of such behavior \u2014 and thereby a diminution of global dukkha<\/em>.<\/p>\n

    In Buddha\u2019s language, peace is nothing but absence of dukkha<\/em>.<\/p>\n

    Clearly the word \u2018Buddhist\u2019 is no more than an identity, a label. Not every \u2018Buddhist\u2019 today may accept all of Gautam Buddha\u2019s teachings. In fact Buddha\u2019s irresistible appeal is to a thinking and compassionate individual. Therefore \u2018tribes\u2019 which reckon themselves to be \u2018Buddhist\u2019 can and do often get into worldly tangles involving extreme bitterness and even violence. Any reference to Buddha\u2019s teachings here cannot absolve \u2018Buddhists\u2019 from their<\/em> responsibilities towards human beings holding a different set of beliefs.\u00a0<\/em><\/p><\/blockquote>\n

    So where do we go from here?<\/p>\n

    What specific insights or hints can the above analysis provide towards conflict resolution and even conflict avoidance? Or, equivalently, how can we move towards peaceful coexistence?<\/p>\n

    The following approach seems to follow logically and naturally.<\/p>\n

    Some forms of dukkha<\/em> are common to humanity, these being tied intimately to a human being\u2019s and a family\u2019s struggle for survival and fulfillment. Buddha said dukkha<\/em> is a noble truth. There is no point in denying this truth and living in \u2018La La Land\u2019. Dukkha<\/em> as a noble truth will be present in human life, regardless of how much modern technology grows in its sophistication.<\/p>\n

    The dukkha<\/em> of family life must be faced by every family with love and wisdom, so that children are brought up right. Similarly, every individual and every family must face the dukkha<\/em> which at times accompanies social interactions.<\/p>\n

    But another terrible form of dukkha<\/em> is violent conflicts between societies or \u2018tribes\u2019. We should certainly hope to avert or resolve such conflicts. In this task, if Buddha\u2019s insights can help us, then we should definitely rely on them.<\/p>\n

    To move towards peaceful coexistence, we must \u2013 as Buddha advised \u2013 identify the root causes of the dukkha<\/em> of violent conflicts in the modern age.<\/p>\n

    Over the past couple of centuries, the West has harboured the extremely dangerous illusion of \u2018conquest over nature\u2019. The reality has in fact been that of incessant despoilment of nature and brutal exploitation of weaker societies.<\/p>\n

    It appears that many conflicts in poorer societies result from their ill-fated attempts to imitate \u2018the West\u2019 \u2013 to worship \u2018false gods\u2019, in other words. To this tragic tendency must be added the equally tragic fact that weaker societies get exploited as pawns by the stronger, wealthier and more cunning societies.<\/p>\n

    It would seem that the weaker societies getting hopelessly tangled up in deadly conflicts do not know that:<\/p>\n

      \n
    1. They are worshiping \u2018false gods\u2019 which are far more dangerous than simple, animistic totems of the past.<\/li>\n
    2. They will be exploited as pawns until all life is sucked out of them and the natural resources of their lands fall into foreign hands.<\/li>\n<\/ol>\n

      Perhaps we can follow the basic idea of cognitive therapy, which may involve explaining to the conflicting parties:<\/p>\n

        \n
      1. The shameless rapacity which usually hides behind the scenes,<\/li>\n
      2. The reality of hidden puppeteers who pull the strings,<\/li>\n
      3. What the parties stand to lose by falling into the traps set by others, and<\/li>\n
      4. How the parties can work towards their own welfare, towards simpler but happier and more sustainable lives.<\/li>\n<\/ol>\n

        To paraphrase Gandhi: \u2018An eye for an eye and a tooth for a tooth is making<\/em> the whole world blind\u2019. The true story of the human catastrophes of the previous two or three centuries, including the two world wars, must be kept clearly in mind.<\/p>\n

        The identity and traditions of every \u2018tribe\u2019 must be respected, and the respect must be reciprocal. Reciprocal hosting of \u2018peace get-togethers\u2019 can be arranged between conflicting parties. At such gatherings, differences can be aired and solutions sought \u2013 including the possible scope for commerce. The abstract ideal of \u2018equality\u2019 should not be hoisted upon the parties.<\/p>\n

        A \u2018tribe\u2019-based identity should not be seen as a sign of under-development. After all, armchair analysts in wealthy societies also end up forming their own \u2018tribes\u2019. \u00a0The so-called \u2018global elites\u2019 also form their own various \u2018tribes\u2019, whose wealth is based on usury, low-wage labour and corrupt trade.<\/p>\n

        \u2018Tribal leaders\u2019 of simpler societies are seduced into joining so-called \u2018global elites\u2019, with the use of secret payoffs and photo-ops with ear-to-ear grins. The aim of the so-called \u2018global elites\u2019 is only to rob the weaker societies. This ugly truth of human nature must be exposed and shared with the people caught up in a deadly conflict. People of simpler societies must see through the shameless charade which is played out today in the name of \u2018higher civilization\u2019.<\/p>\n

        If the people involved in a conflict become wiser, it will become easier to resolve and even avert conflicts. Peaceful coexistence requires wisdom.<\/p>\n

        Bhavatu sabba mangalam<\/em>. May all beings fare well.<\/p>\n

        _______________________________________<\/p>\n

        Dr. Naresh Jotwani is a semi-retired academic living in India. Apart from part-time engagements in engineering education and consulting, he engages in an in-depth, personal exploration of how Gautam Buddha\u2019s profound discoveries and teachings can be applied to the acute problems of modern life. An earlier and shorter version of this article, under a different title, was published in <\/em>Bhavan\u2019s Journal, India.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

        Until the birth of the modern nation state, people lived in tribal groups. Commerce as well as skirmishes would have been common between tribes. In those days the tribe played a crucial role in shaping a child\u2019s identity. In the modern world, economically defined \u2018class\u2019 also plays a big role in defining a person\u2019s identity. Therefore we may use the word \u2018tribe\u2019 with this broader meaning of \u2018identity group\u2019 — subsuming both \u2018caste\u2019 and \u2018class\u2019. <\/p>\n","protected":false},"author":4,"featured_media":105798,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[48],"tags":[],"class_list":["post-105797","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-in-focus"],"_links":{"self":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts\/105797","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/comments?post=105797"}],"version-history":[{"count":0,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts\/105797\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/media\/105798"}],"wp:attachment":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/media?parent=105797"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/categories?post=105797"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/tags?post=105797"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}