Alter-Nomad: On Nomad Tribes

Nomadic populations act in parallel to traditional societies based on sedentism. Sedentaries fearing the unknown, the perception of the nomad is altered. During Ancient Greece, foreigners who do not travel to trade goods are called “nomads” - or barbarians if they do not speak Greek. A nomad is perceived as a monster or a god: “a man who has no need to live in a community, because it is self-sufficient, has no part in the city,” says Aristotle. The historical nomad is seen as a solitary and erudite hero. Aristotle proposes that men are political animals, meaning, they only exist in tribes, because “existing” is “to come out of your own self” (ek-sistence). Not living in society is leaving your humanity. The Greek perception of the nomad is romantic, but not accurate. A nomad is not self-sufficient, and always part of a bigger population.

Nomads are tightly tied to their community. Protectors who understand their necessary link with nature. Harming nature goes against the nomad’s ethics. The skills used to survive while respecting nature are transmitted to the next generations: oral tradition and collective memory ensure the survival of the tribe. Community is at the heart of a wandering society, a platform to divide work and transmit knowledge. The best nomads, those who survive, are the ones excelling in those two domains.

Stubbornness is a key aspect of the nomad: attached to the territory, attached to traditions, attached to the tribe… all culture is exclusive, but some are more open than others. The historical nomad is a protector of the tribe, yet empathetic toward outsiders. Nomadic people display curiosity, are open to exchanges, and ready to communicate. Sharing, hospitality, and solidarity are values of the historical nomad, not only towards their own tribe members but also towards foreigners met on the road, who are treated like family.

Compassion is second-nature. Violence is a necessary evil, but it is not amplified by their human nature. On the contrary, nomads limit violence to their basic survival needs: to feed or protect themselves. For example, killing animals excludes all aggressivity to become a social (sharing a meal) and spiritual (exchange between nature and mankind) activity.

Nomads are deeply social, probably more than we imagine.