Seclusion is Integration!!!

“How come that seclusion is integration! That’s hodge-podge”, a reader might say. I will show you, dear confused readers who judge a piece of writing from its title, in what way seclusion is per se integration. This essay is an attempt towards questioning the true and real meaning of integration as a cardinal part of any modern society through casting the light on, not integration, but seclusion. This essay also aims at unveiling the pros of seclusion that work for the promotion and efficient materialisation of integration.

Let us first of all limit our imagination to the following people: writer, poet, prophet, athlete, boxer, student, and sufist. Each one of these people undubitibaly do contribute in one way or another to the integrativeness within their communities, either locally or globally.  Regardless of their interests, leanings, social status, or creed, those people do seclude themselves so as to make a change in their societies, achieving the so-called integration. The latter is achieved by means of the former; i.e, seclusion. I will elaborate more on that.

For the writer to be able to produce weighty and highly-artful pieces of writings, he/she need go through the “seclusion-period”. This is unavoidable and indispensable. Through the “seclusion-process”, the writer brings into being a new inborn which influences a great portion of society. The outcome of the writer does push many people to change their views vis-a-vis a social, political, religious issue or phenomenon. Had the writer not secluded himself/herself for a certain period of time, s/he would not have been able to think clearly, write creatively, and flow ideas endlessly. What is more, the writer would not have been able to come back to society more integratively. The proof of such efficient integrativeness is the call for an exposé that aims at not only commercialising his/her book but also integrating it into society; thus integrating himself/herself, knowing that the book could not exist if the writer does not.

The very same process the poet undergoes in order to come up with a poem and lately integrate it in society for people to benefit from. The Romantic poet is a striking case in a point.

No one can deny that the major role prophets play is integration. They are there to call people (that is, society) for a certain divine message. Yet, prophets had to experience seclusion first. That kind of “divine training” –or, seclusion—is very crucial and decisive. After finishing the training, prophets come back so confident of themselves, so satisfied, and so strong. Self-confidence, self-satisfaction, and strength are the cornerstones of integration. The sufist too follows the path of prophets in that he/she secluded himself/herself in his/her “kobba” in his/her “Zawiya” to pray God, read Holy Books and religious literature, and finally goes back active and efficient to teach ordinary people as well as the “beginner sufist” ( who is called Al-Murid in Arabic).

Before participating in a competition, the sportsperson ( be it a boxer or an athlete)  does experience the seclusion period in every sense of the word. Going to far-away and isolated places to train in and get prepared for the competition. Seclusion period is a must period for any sportsperson before participating—that is, integrating.

The last intersting exmaple is that of the student. Before sitting for the exam, the student—the serious one, of course—chooses the most secluded room in the house, or the farthest zone of the neighbourhood as the nest of preparation. Only by secluding himself/herself can the student face the exam so confidently and fearlessly. This would afterwards enable the student to succeed and therefore become an active or intergrated member in society.

Seclusion is and can be the springboard towards an efficient, fruitful and deep-rooted integration. Integration is not and cannot come out of the void. Rather, it is, at least for me, a result of a certain necessary and “utile” seclusion. I came across this term in one of Al-Mawardi’s  books ( 974-1058) who was a very famous Baghdadian judge, sociologist, politician and a man of lettres. The Arabic term is “Al-uzlato An-nafiaa” or “utile seclusion”: its utility lies in its post-phase, that is integration. So, do you still think Seclusion is not integration?!