Human societies historically evolved into distinct communities, held together by a shared sense of belonging. The sharing may be geographical, such as those of mountain people, desert people, seafarers or nomads. Language and religion also bind people together, as may their collective occupations, such as farmers or snake charmers. Gypsies across the world too have a shared identity. The Khoji (investigators) tribes of Punjab and Rajasthan are experts in following the tracks left by lost or stolen camels, cows, goats or sheep.

A sense of belonging is inculcated within families from childhood. The adoption of family surnames is an interesting journey from individualism to collective identity. Given an individual name at birth, the child would simply be known as the son or daughter of their mother or father. When travelling, they would add their town of origin, when conducting business they would add their profession to their name. By the 19th century, due to state administrative and legal requirements, family surnames became mandatory across many countries and, gradually, individual identity became secondary to a group identity.

Businesses earn the loyalty of employees by creating a corporate ‘family’ identity. Soldiers have a lifelong attachment to their regiment and the phrase “brothers in arms” refers to a unique bond between those who serve together. A common emotion experienced by migrants is ‘missing my people’, until they develop a new sense of belonging in their adoptive country. When critical mass is reached in migration, then the place itself is changed to become the place of belonging, as in the case of Australia, Canada and America, where the indigenous populations become the marginalised and the foreign.

Marriage fuses two families, thus generating a new identity. Conversely, finding it difficult to belong within a family, a classroom, or a social group develops a sense of alienation, an emotional withdrawal. For some, it leads to social anxiety and depression. In extreme cases, a person may choose to live in social isolation.

A collective identity makes us feel as if we are a part of something bigger and more important than just our own lives

By belonging to a group, we feel as if we are a part of something bigger and more important than ourselves. Religion was the first great unifier that superseded tribe and geography, especially Christianity and Islam which, unlike some religions, were not associated with a geographical region — as in Hinduism — or a particular people, as in Judaism.

This spirit of unity was soon challenged by the emergence of the nation state, bringing in a new abstract concept of belonging — patriotism. Patriotism is a top-down identity, as opposed to nationalism, which emerges from belonging to a culture. The first is a moral obligation, the second a more complex set of inclusions and exclusions.

Being linked as a global community connected by ideas rather than nationality has regained prominence. While transnational micro-communities keep germinating, such as football fans, heavy metal or rap music followers, digital animators and illustrators, hashtaggers and conceptual artists, ideas beyond borders also unite those pushing the frontiers of science, medicine, space or digital technology. Climate change activists, monitors of human rights violations and doctors without borders feel responsible for all humanity and the planet we depend on.

In 2007, nine-year-old Felix Finkbeiner gave a presentation to his classmates on global warming, suggesting children should plant one million trees in each country of the world. Today his organisation, Plant-for-the-Planet, leads the United Nations Billion Tree Campaign, which was also implemented in Pakistan.

Photographer Brandon Stanton’s 2010 initiative of photographic portraits honouring street people, ‘Humans of New York’, has spread across the world, including Pakistan.

The ‘Michael Jackson effect’ is felt across the world, from China to Brazil, inspiring dance moves and fashion trends. But, more significantly, as psychologist James Hillman explains, Jackson embodies a fragile vulnerability many young people identify with, an “innocent boy whose life is unfettered, full of style and beauty”, serving as “an antidote to the excessive violence of the times.”

The most phenomenal new community to emerge is of the millions who are turning against their own government’s support of the ongoing genocide of the Palestinian people. Palestine is no longer a place but an idea. The worldwide protests are a resistance to the hubris of statehood, challenging

the power of the few. State-to-state negotiations are being contested by a people-to-people contract.

As author Alan Moore says, “People shouldn’t be afraid of their government. Governments should be afraid of their people.”

Durriya Kazi is a Karachi-based artist.
She may be reached at
durriyakazi1918@gmail.com

Published in Dawn, EOS, May 12th, 2024