A Shared Humanity consists of a spectrum of diverse caravans of culture; each one being the maker of its own culture, defining and determining its own path of existence. In the course of its journey it comes into contact with other caravans. They in turn interact with each other and in the process are constantly influencing and persuading the other, even to the extent of altering the direction of its journey. The richness of cultures manifests in the richness of humanity: a complex interplay of interrelations, interconnections and interdependence.
The predicament arises when one caravan imposes itself over another caravan through the use of force. The statecraft of imposing itself upon another caravan effectively results in disrupting its way of life, and diverting the caravan from its original and natural path, towards an alien destination. The further the caravan moves away from its intended course, the more the caravan ceases to be the maker of its own culture. This in turn reduces its ability to define its own existence; hence making it unable to exercise its self-determining capacity.
Among many issues that come into question, one underlying issue faced by the caravan is the critical process of self-definition. In this situation where the caravan is no longer able to self-define new forms of identity are imposed upon it in an effort to erase their collective memories and to negate their knowledge system. And in the process state boundaries are created, thereby usurping the original boundary and the natural identity by deciding who is in, and who is out. The conflicting interest between state identity and self-definition is self-evident.
The tension between state security and peoples’ right emerges to the forefront and the question of whether human security precedes territorial security intensifies the caravan’s predicament. The interplay between the two caravans result in the pursuit and struggle of power and rights; hence making dehumanization both a paradoxical and inevitable destination. The factors that define the path towards either of these destinations are dependent on whether and how the caravan deliberately and consciously exercises and defines its existence. It is, after all, the will of the caravan to determine its own destiny.
A Shared Humanity is made possible only when the caravan can exercises its right to self-definition and to be makers of its own culture. It fundamentally also involves resolving the nature and parameters of the relationship between the caravans, which means addressing perceptions of boundaries and it may very well begin by perceiving them as soft, flexible/fluid and mobile rather than immobile and rigid geographical lines. Boundaries between the caravans can be friendly, supportive and flexible; not just obstacles or the source of divisions.
Shifting away from positions from limited perceptions of shared boundaries can open up possibilities for dialogue and mutual understanding between the caravans, providing a more sustained and enduring approach towards a Shared Humanity. The world of caravans is need dire need for a creative and critical political imagination. The traditional concepts of boundary and sovereignty have undergone stages of transformation and while their importance and relevance in human affairs has gained greater meaning in the present era of mono-culture and globalism, their application demands imagination and astuteness. It may therefore be helpful to revisit the question of the caravan.
