Engaging Our ‘Software’: Overcoming Tribal Instincts for a Shared Humanity
I grew up in Los Angeles, California, in a pastor’s home where the vision for a multicultural church, united by faith in Jesus, was central to our community. It wasn’t until I was in junior high, attending a school where I was one of the few white students, that I began to understand what it meant to be ‘different.’ My pale complexion often sparked questions like, ‘Why are you so white?’ A question I still ask myself every summer when I can’t seem to get a tan.
My understanding of race used to be simple—I believed we were all just human. But when I moved from Los Angeles to the Northeastern region of the country, I was confronted with Confederate flags and comments about how ‘dark’ my new neighborhood was. It felt completely foreign, a stark contrast to the inclusive environment I had grown up in, and left me feeling both uncomfortable and confused.
Now, I live in a country where tribal identity shapes every aspect of life—dictating lineage, destiny, marriage, and even employment. In conversations, talk of tribes is constant. Recently, a friend engaged to be married didn’t first mention love, but rather, her fiancé’s lineage: “He comes from a good tribe.”
This environment has deepened my understanding of how identity—whether racial or tribal—profoundly shapes our interactions.
While Coleman Hughes’ The End of Race Politics: Arguments for a Colorblind America presents a distinct perspective, my firsthand experiences have revealed the deep-rooted impact of tribalism and its regressive effects.
In The End of Race Politics, Coleman Hughes critiques what he describes as the rise of neo-racism in American government, education, media, and beyond. Rather than endorsing race-conscious policies, Hughes proposes an alternative approach: colorblindness.[1] He clarifies, “To advocate colorblindness is not to pretend you don’t notice race. To advocate colorblindness is to endorse an ethical principle: The colorblind principle: we should treat people without regard to race, both in our public policy and in our private lives.”[2]
Hughes also challenges the very foundations of racial categorization, arguing that race is an arbitrary construct.[3] He writes, “We choose to delineate race using an arbitrary rule that was originally developed to uphold racial apartheid.”[4] Expanding on this, he asserts, “I think race is irrelevant to the things we care most about in life, and dividing people by race is an obstacle to realizing this dream. In my ideal future, the people of this country would be so busy pursuing the things that really matter that we might go weeks or months at a time without ever thinking about the concept of race.”[5]
Something confirmed: the need to engage our “software”
It’s humbling to be reminded of how deeply ingrained our biases are. Confronting this reality is challenging, yet through my experiences living in different countries, I’ve encountered these tendencies within myself—especially when faced with something unfamiliar or different from what I’m accustomed to. I believe there is a need for an alternative. When I reflect on our “hardware”—our natural inclinations—versus our “software,” I recognize that my instincts can be overridden by a vision similar to Hughes’. His vision is for a society “that instead embraces our common humanity, one that recognizes that the way to move closer to achieving the goals we care about together is not by revitalizing race thinking but by extracting ourselves from its grip and ensuring our policies and institutions embody a commitment to colorblindness.”[6]
I believe that embracing our shared humanity is the “software” that can override our innate tribal instincts, a concept that Hughes affirms through his insights. It reminds me of Brett Fuller’s words in Dreaming in Black and White: “We are called upon to use our gifts to lift those of every color and ethnicity, nationality and gender, to the heights for which they are made.”[7] His prayer hits home for me: “Lord, if you are going to give me opportunity to pastor a church, please make it look more like heaven than like me.”[8]
That is my prayer as well: Lord, if you’re giving me the chance to serve the people of North Africa, please make it look more like heaven than like me.
And what does heaven look like? We are all familiar with the powerful vision in Revelation 7:9: “After this I looked, and there before me was a great multitude that no one could count, from every nation, tribe, people, and language, standing before the throne and before the Lamb.”
The challenge is to engage our “software”—our common humanity—moving beyond our natural instincts and embracing colorblindness, fostering relationships that transcend these boundaries and unite us in our shared purpose.
Something challenged: our inbuilt tribal instinct
As someone researching intercultural collaboration in regions like North Africa—and the factors that either foster or hinder it—I am deeply interested in the nature of identity and its influence on our interactions and experiences with others. However, I was unaware of just how deeply ingrained our tribal instincts are. Hughes writes, “Humans have an inbuilt tribal instinct—a tendency to identify strongly with a group, to aim empathy inward toward its members and suspicion and hatred outward. That tendency appears to be baked into each of us at a biological level. That is our ‘hardware.’”[9]
Regarding our natural tendencies, Michael A. Hogg and Dominic Abrams, in Social Identifications, expand on social psychologist Henri Tajfel’s social identity theory, arguing that society is organized around social categories that are deeply embedded within hierarchical power and status structures.[10] These categorizations are comprised of what is called the in-group and out-group. They further explain that “by differentiating ingroup from outgroup on dimensions on which the ingroup falls at the evaluatively positive pole, the ingroup acquires a positive distinctiveness, and thus a relatively positive social identity in comparison to the outgroup.”[11] In other words, individuals derive a sense of belonging and self-worth by identifying with their in-group while distinguishing themselves from those outside it.
Anthropologist William Graham Sumner, who coined the term ethnocentrism[12],writes in Folkways, “The insiders in a we-group are in a relation of peace, order, law, government, and industry, to each other. Their relation to all outsiders, or others-groups, is one of war and plunder, except so far as agreements have modified it.”[13]This highlights how group identity not only fosters internal cohesion but also shapes perceptions of outsiders—often reinforcing division, conflict, and a sense of superiority.
As I reflect on my experiences, my current convictions have crystallized around the idea that our identities—whether shaped by race, tribe, or other categories—profoundly influence how we relate to others. Growing up in a multicultural environment, I initially believed that race was a simple, irrelevant distinction. However, as I’ve encountered different perspectives and lived in diverse contexts, I’ve come to recognize the deep-rooted ways in which tribalism and racial categorization shape our societies and interactions.
Hughes’ perspective on colorblindness resonates with me, but I also see the complexity of how tribal instincts are ingrained in our very nature. Our human tendency to gravitate toward in-groups, as Hughes points out, is often at odds with the ideal of embracing our common humanity. However, the vision of a world where we transcend these divisions—much like the heavenly vision in Revelation 7:9—remains a guiding vision for me. I believe that engaging our “software” of shared humanity can help us rise above the divisive forces of tribalism.
The path forward lies in consciously choosing to engage our shared humanity, transcending the divisions that have historically separated us.
[1] The aim of colorblindness is to consciously disregard race as a reason to treat individuals differently and as a category on which to base public policy.
[2] Coleman Hughes, The End of Race Politics: Arguments for a Colorblind America (New York: Penguin Press, 2024), 19, Kindle edition.
[3] The Eisenhower administration needed to come up with race categories to implement its policies and decided on a perfunctory list. But it was the Carter administration that finally decided on the canonical list of five categories we use today: Black, Hispanic, White, Asian/Pacific Islander, Native American/Alaska Native.
[4] Coleman Hughes, The End of Race Politics: Arguments for a Colorblind America (New York: Penguin Press, 2024), 20, Kindle edition.
[5] Coleman Hughes, The End of Race Politics: Arguments for a Colorblind America (New York: Penguin Press, 2024), 20, Kindle edition.
[6] Coleman Hughes, The End of Race Politics: Arguments for a Colorblind America (New York: Penguin Press, 2024), 24, Kindle edition
[7] Brett Fuller, Dreaming in Black and White (Chantilly, VA: BookBaby, 2021), 156, Kindle Edition.
[8] Brett Fuller, Dreaming in Black and White (Chantilly, VA: BookBaby, 2021), 54, Kindle Edition.
[9] Coleman Hughes, The End of Race Politics: Arguments for a Colorblind America (New York: Penguin Press, 2024), 25, Kindle edition.
[10] Michael A. Hogg and Dominique Abrams, Social Identifications: A Social Psychology of Intergroup Relations and Group Processes (London: Routledge, 1988), 36, Kindle Edition.
[11] Michael A. Hogg and Dominique Abrams, Social Identifications: A Social Psychology of Intergroup Relations and Group Processes (London: Routledge, 1988), 51, Kindle Edition.
[12] Ethnocentrism explicitly involves the belief in the superiority of one’s own group.
[13] William Graham Sumner, Folkways: A Study of Mores, Manners, Customs, and Morals (New York: Ginn & Company, 1906), 8, Kindle Edition.
About the Author
Elysse Burns
18 responses to “Engaging Our ‘Software’: Overcoming Tribal Instincts for a Shared Humanity”
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Great blog, Elysse. I appreciated how you brought Fuller into the conversation. His prayer for a church that looks more like heaven than himself is such a powerful prayer.
The idea of a shared humanity, is also one that I believe in. However, as you noted there are complexities with that.
What role does the church have in helping people understand our shared humanity?
Hi Graham, Thank you for your kind words. I believe the church has a vital role in helping people grasp our shared humanity. While the gospel message transcends all barriers, we must allow it to transform our natural ways of thinking. I’m not sure this always happens as fully as it could.
I grew up in a church that placed a strong emphasis on getting souls saved, but there was little focus on spiritual growth beyond that. That’s why I deeply appreciated N.T. Wright’s “Surprised by Hope”—his emphasis on the power of the resurrection and our responsibility to work for the kingdom resonated with me.
The church’s impact is crucial when it comes to issues like racism, but for it to be truly effective, its people must first live in the hope that what we do carries eternal significance.
Hi Elysse, thanks for your post. Do you have any thoughts on why we tend to move towards in-groups? Is it a matter of self-protection? It is a matter of superiority? Any other thoughts?
Hi Christy, Thank you for your thoughtful questions. In addition to exploring social identity theory, I’ve also briefly studied the concept of sense-making, particularly in cross-cultural settings. Our in-group feels familiar because we share a common script—it helps us make sense of the world and, in many ways, provides a sense of security.
I can personally attest to this feeling. I deeply love the people I live among. I cherish sitting in their homes, sharing meals, and testing how much of their language I can understand. Yet, I also recognize the relief I feel when I return to my own home—where I can eat with a fork, sit on a couch, and speak English.
However, I believe the real issue arises when the comfort of our in-group fosters a sense of superiority. Living overseas has taught me that just because something is different from what I’m accustomed to doesn’t mean it is wrong or primitive. I often chuckle at the irony—my host country’s people endure incredibly harsh conditions, yet they have mastered survival in the Sahara. Meanwhile, if all I had were a camel and a tent, I wouldn’t last a week.
Elysse, you’ve had fascinating life experiences! You reference your faith and its influence on your vision for community. How do you see the role of faith in addressing issues of tribalism and promoting a more unified approach to identity among diverse groups?
Hi Debbie, You ask a great question. While the gospel transcends all barriers, we must allow it to reshape our natural ways of thinking.
I’ve seen this in my own journey. I once held a deeply judgmental view of the majority religion in the country where I live. While I still believe it does not provide the answers to the deep spiritual lostness here, I now see it for what it is—people searching for meaning, just as we all do. This realization has stirred compassion in me, but I believe that compassion has come through the ongoing, transforming work of the Holy Spirit.
More and more, I feel prompted to simply sit with people, listen, and resist the urge to debate. I am not better than they are. Left to myself—without Jesus—I am just as lost. This shift in perspective has confronted my Christian superiority complex when it comes to holding truth. The gospel is not a weapon; it’s an invitation.
Perhaps faith is ultimately an individual journey—one that, when lived out authentically, has the power to transform communities.
HI Elysse, Your blog has a richness that comes from your lived experiences. Thank you for sharing your perspective. In your current setting if the pictures you have shared of you with other women in your host country, you have obviously found a group of people with whom you share parts of your life. How were you able to break into their in group to become a part of it at least in some fashion? And, is it something that can be taught to others in different settings?
Hi Diane, Thank you for your kind words and thoughtful questions. Breaking through to my host country’s ‘in-groups’ first required a shift in my own perspective. I regret to admit that when I first arrived, I was quick to judge, viewing certain aspects of life here as primitive. But true connection begins with humility—the willingness to step into unfamiliar spaces, not as a critic, but as a learner.
There are still days when I catch myself slipping into judgment, but I’m a work in progress. I believe this shift in mindset can be taught, as many people don’t realize how naturally we gravitate toward our own ‘in-groups.’ Once we recognize this tendency, we can choose to challenge it.
That said, I also believe true transformation goes beyond awareness. Moving from mere tolerance of ‘difference’ to genuine embrace and love requires a deeper spiritual renewal—one that reshapes not just how we see others, but how we see ourselves in relation to them.
Hi Elysse, thank you for sharing your experience. Your post deeply touched me. It is my prayer for you that, as you serve the people of North Africa, God will transform it into a heavenly place for you. I have no question for you.
Thank you for your very kind words, Shela.
Hi Elysse, Your notes from Hogg and Abrams perfectly describe the situation in many churches. I am reminded of Brett Fuller and his assertion that a multiracial church can point the way to better race relations in a community. In order to worship well together people first must give up their “in group” identities. What are your thoughts about creating a shared group identity versus cultural appropriation?
Hi Julie, You raise an excellent question, and you’ve really got me thinking! As I reflect more on social identity theory and the concept of in-groups and out-groups, I realize that the distinction itself isn’t inherently harmful. The real issue arises when one group views itself as superior to another. This reminds me of some conversations I’ve heard in Mauritania, where the country is incredibly diverse, with five or more distinct people groups and many languages represented. This diversity has undoubtedly led to some conflict. However, I’ve also witnessed a growing movement toward unity, with a shift away from identifying solely with one group or another and, instead, embracing a collective identity as Mauritanians. Has this shift taken place yet? Sadly, not yet. But I do believe it holds the potential to be a powerful change for the country. I’m personally drawn to the idea of a shared group identity, rather than cultural appropriation. I appreciate the concept of bringing our whole selves—both the good and the ugly—into a larger collective. Now, the question remains: how in the world do we actually make this happen? Holy Spirit, help us!
Thank you, Elysse, for your post. You do have a rich experience since you have seen it from both different sides. I mean seeing it from the perspectives of your American heritage and a totally different one which is culturally or traditionally based. Sometimes, I think to myself as the issue of racism is relative. In some other cultures, sometimes race (or linage) is a positive thing.
I do appreciate how you agreed to Hughes’ encouragement to the ‘commitment to colorblindness.’ Looking in with the lens of other cultures, what do you think of racism?
Hi Noel, I’ll answer this in the context of where I currently live. I do believe racism exists in my host country, but it manifests in both the ‘oppressor’ and the ‘oppressed.’ Rather than simply labeling it as racism, I would describe it more accurately as mutual hatred. Unfortunately, the population seems trapped in this space, content to maintain the status quo and perpetuate the cycle of hatred. However, recently, I’ve heard a few voices advocating for unity, calling for the country to come together as one population, as one nation.
Thanks heaps for your blog Elysse. Your reflections on identity, tribalism, and colorblindness highlight the tension between our innate tribal instincts (our “hardware”) and the aspirational vision of shared humanity (our “software”). Given your experiences across different cultural contexts, how do you practically navigate this tension in leadership and ministry? Have you found effective ways to foster true unity while still acknowledging and valuing cultural and ethnic differences, especially in deeply tribal or racially conscious environments?
Hi Glyn, You ask some very thought-provoking questions. My host country is incredibly diverse, with over five distinct people groups and multiple languages spoken at any given time. This diversity, while rich, has also led to conflict. However, during my time working in administration at a nonprofit clinic with Kari, we made it a priority to encourage the staff to treat everyone as equals, without any preferential treatment based on people group or gender. On one occasion, my friend—your fellow peer-group member—politely told a man he could leave the clinic because he refused to wait and insisted on being treated by the white woman instead of the black woman. Unfortunately, this wasn’t an isolated incident at the clinic. But we consistently reinforced the message that every individual, regardless of their background, has inherent dignity and worth. This central message truly resonated with the staff. In fact, one of our nurses, upon our departure from the clinic, remarked that she had come to understand that the clinic’s role was not only to meet physical needs but also to offer emotional and spiritual healing.
I believe these ideas and truths stand in stark contrast to the teachings of the country’s majority religion. Whether I’m in a professional or more informal setting, I find myself continually reminding people of who they are in God’s eyes—and by extension, who their neighbors are. This message transcends the tribal instinct.
Elysse, thanks for opening up these aspects of your story. In processing the application to racism outside the USA, I notice you have broadened it to include tribalism, as I have to cultures. I am trying to work out whether I situation the unique race struggles in the US psyche, or whether I might be overlooking racism in the rest of the world. I would love to hear your framing of this, as we seek to be diligent to plug and play the software of the Kingdom of God 🙂
Hi Joel, I understand the importance of acknowledging terms like racism and tribalism, as they certainly carry weight. However, as I’ve reflected on this more deeply this week, I’ve begun to wonder if we might be overcomplicating the issue. I keep thinking of Jesus’ words, when He said that anyone who is angry with a brother or sister is guilty of murder. It makes me realize that, regardless of the terms we use or the specific context, we humans have an unfortunate tendency to harbor what I would call “murderous spirits” toward others—not literal murder, but a desire to destroy or tear others down. I think that’s at the heart of racism and superiority—this “murderous” attitude—and it’s a global problem that transcends any particular context. We even see these same destructive attitudes play out within our own “in-groups.”