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In the modern period, it is generally analogous to [[solidarity]]. However, it is often negatively associated because it can sometimes suggest [[nationalism]] or partisanship, i.e., loyalty to one's group regardless of circumstances.Weir, Shelagh. ''A Tribal Order''. 2007, page 191
The concept was familiar in the pre-Islamic era, but became popularized in Ibn Khaldun's Muqaddimah, in which it is described as the fundamental bond of human society and the basic motive force of history, pure only in its nomadic form.Ibn Khaldun. The Muqaddimah , translated by Franz Rosenthal. Ibn Khaldun argued that asabiyya is cyclical and directly relevant to the rise and fall of civilizations: it is strongest at the start of a civilization, declines as the civilization advances, and then another more compelling asabiyyah'' eventually takes its place to help establish a different civilization.
Ibn Khaldun argued that some dynasty (or civilization) has within itself the seeds of its own downfall. He explains that ruling houses tend to emerge on the peripheries of existing and use the much stronger asabiyya present in their areas to their advantage, in order to bring about a change in leadership. This implies that the new rulers are at first considered '' in comparison to the previous ones. As they establish themselves at the center of their empire, they become increasingly lax, less coordinated, disciplined and watchful, and more concerned with maintaining their new power and lifestyle. Their asabiyya dissolves into factionalism and individualism, diminishing their capacity as a political unit. Conditions are thus created wherein a new dynasty can emerge at the periphery of their control, grow strong, and effect a change in leadership, continuing the cycle. Ibn Khaldun also further states in the Muqaddimah that "dynasties have a natural life span like individuals", and that no dynasty generally lasts beyond three generations of about 40 years each.
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