Clinging to a strong racial, ethnic or national identity is a psychological crutch that many assume bolsters self esteem, but actually causes damage to a person’s moral character, according to “Beyond Blood Identities: Posthumanity in the Twenty-First Century” (Lexington Books 2009) by Jason D. Hill, associate professor of philosophy at DePaul University.

In the provocative new book, Hill draws on real-world experiences and philosophical arguments to construct an assault on tribalism in its multitude of forms and the ills he contends it provokes around the world.  The book examines the genesis and value of tribal identification in primitive society, but postulates its core function of preserving human life has been superseded by modern institutions, such as the rule of law, while its barriers prevent meaningful cross-cultural interaction.

“Tribalism gives people some kind of biological prestige, but prevents them from truly relating to others outside their groups in a meaningful manner,” says Hill, a native of Jamaica who has taught courses on moral philosophy, philosophy of psychology and political theory at DePaul for 10 years.  “Our early humanity was tethered to a separatist tribal logic,” Hill observes in his book. But “it is the human exclusion from radical participation in the life of the Other that makes tribalism a contentious concept to both live by and defend.”

“Beyond Blood Identities” argues that for humanity to function harmoniously and grow in an increasingly globalized 21st century, a “cosmopolitan” mentality of trans-culturalism must prevail. “Distinct cultural models are like wombs: one cannot get outside of them. One is not permitted to,” the book postulates.

“ ‘Beyond Blood Identities’ postulates that continuing to maintain strong ethnic and nationalistic identities will become increasingly difficult as masses of people continue to migrate across the planet,” said Hill. “It examines how nationalistic and ethnic identities often create unusual government policies, such as the repatriation of ethnic “Germans” who have lived in Russia for generations and no longer have knowledge of the German language, while many of those from Turkish backgrounds born in Germany are still not considered citizens.

“We share a common humanity, and in the spaces of that sacred humanity something of the Divine is achieved.  We must realize that none of us is so complete that we can resist handing over to others some part of our continued socialization and identity formation as a human being. To achieve this openness requires ‘moral genuflection’ before others, which on a protracted basis becomes a way of life—a form of creative social intercourse with our fellow human beings where our humanity and core of our identities is negotiable.”

“Just as we are hardwired to speak in language but not in any one specific language, so too we are constituted to inherit and practice our humanity and experience human authenticity in any of the configurations of culture that are conducive to human well-being,” writes Hill, who divides his time between Chicago and Berlin.

Among the other issues the book tackles are:

• How fear of death is the underlying driver of tribal identification;
• The flawed assumptions of what constitutes many of the world’s leading “cultures” and frequent errors of the self-appointed guardians of those cultures;
• The double standards of the politically correct that chide Western nations for trying to defend their “cultures” as chauvinistic while simultaneously defending the rights of those in the developing world who are trying to preserve their cultures from “contamination” by outside influences.

“The tribalist is totalitarian in his approach to spheres of human life. … Primitive attempts at such codification are found in such concepts as blackness, Jewishness, whiteness, Indianness and Germanness (among others).  These concepts function like colloquial terms wedded to a folk psychology that determines an ethic,” the book states.

One chapter consists of a lengthy meditation on the concept of Jewish “chosen-ness.” Hill argues that since the creation of the Jewish state in1948, the special relationship between God and his chosen people has been fulfilled and thus radically transformed.  Jewish history, he argues, has ended. Hill, while offering praise for Jewish resilience and cultural brilliance, implores Jews to reject the concept of “chosen” status in the name of a cosmopolitan unity and equality among all God’s children.

The book has drawn strong praise from many quarters.  Hill’s “latest book provides a withering critique of tribalism and in its many contemporary forms. He articulates an alternative vision of being at home in the world that will be of interest to all who care about justice and human well-being in our time,” writes David T. Hansen, professor of philosophy and education at the Teachers College of Columbia University.

Hill is also the author of the book “Becoming a Cosmopolitan: What it Means to be a Human Being in the New Millennium.”