A Jewish writer over-intellectualizes the importance of the tribe to people in this post.
There’s a lot to like in the long essay, which must total several thousand words. There’s also a lot to dislike, especially the conclusion that we have to live with multiculturalism one way or another.
The best parts in the essay revolve around our need to belong and how the tribe fulfills that need.
In the last line of the essay, you have the Jewish pro-multiculturalism that is intended to turn you away from being pro-white into being a globalist, assimilationist.
Excerpt from the Jewish Forward
Recently, in a desperate bid to boost Denmark’s falling birth rate and sustain its generous welfare state, a TV campaign encouraged Danes to have more sex — and make children. “Do it for Mom!” it pleaded repeatedly, then briskly added, “Do it for Denmark!” Either way, this individualist-turn-collectivist call worked quite well. A Danish baby boom is now making new, happy grandmas, as Denmark toughens its already strict immigration laws. If humanity is destined for a clash of civilizations, the delivery room may be a more desirable location than the battlefield. But the strategy of turning wombs into weapons may easily go astray, as the chronicles of numerous ethnic conflicts attest. And it hardly bodes well for the West, and for liberalism.
For many, multiculturalism opened the gates of hell for other peoples to enter. Perhaps so. By embracing negative liberty’s philosophy of “live and let live,” multiculturalism offers no raison d’être (to live for what?). By espousing political correctness, multiculturalism may have tamed power, but it also tarnished passions and persuasions. By professing a higher moral ground, multiculturalism remains ethically confused and confusing. After all, the most ardent multiculturalist would typically favor his own mother or daughter over someone else’s. Why, then, not extend your love for kith and kin to tribe? The seemingly sinister calling of blood, of belonging to what we didn’t choose, also applies to our parents and children. Is family, too, bad faith?
Ultimately, for all its flaws, multiculturalism has no claws. At its heart, sans the presumptuous “ism,” a multicultural perspective is simply a depiction of humanity since time immemorial. Monocultural society is a dangerous delusion. We live with others, whether with other people, other families, other neighborhoods, other religions. There is no exit from coexistence, save death. If we choose life, it’s coexistence, not merely individual existence, we must accept, and try to justify.
The triumph of Brexit and the election of Trump succeeded through making a hellish nightmare of the “other” and joining it with an injured. Imaginary isolated tribes who imagine they can survive without coexistence vote against the democratic futures of the United Kingdom, the United States, the E.U. and, indeed, the whole project of modernism.
Antony Miall once noted that as far as “the English are concerned, all of life’s greatest problems can be summed up in one word — foreigners.” Their American descendants, too, may live up to the description. Facing foreigners, both Britons and Americans, like the protagonist in the Eagles’ song “Hotel California,” may have been thinking to themselves, “This could be heaven or this could be hell.” As they rush toward the exit, however, they may soon discover that “you can check out any time you like, but you can never leave!” Hell is other people, but there’s “no exit.”
Still, can we, ought we, choose to stay, willingly embrace coexistence with others? Perhaps it is too much to ask. After all, the tribe got us this far. It is precisely because we feel we belong to our people and fear others that we have managed to deflect and defeat dangers. It is only when we pause to think about the purpose of living, not merely of protecting and propagating life, that coexistence starts to make sense.
But meaningful coexistence is not about toleration or about turning the other cheek; it is about looking deep into each other’s eyes, seeking interpersonal intimacy and intercommunal solidarity. Only by knowing the other can we transcend, if momentarily, the transient individuals that we are, and start living up to our humanity — making humanity our tribe.
Make humanity our tribe? Thanks, but no thanks. Humanity is made up of some very bad people, as well as some good. The natural order of things is to be around those who look, think, and experience life as you do. It’s how peace of mind comes to a person.
Look at Israel, for example. Mr. Jew, is humanity your tribe?