Clarity will be served if we distinguish at least the following senses of 'absurd.' The word is from the Latin surdus, meaning deaf, silent, or stupid. But etymology can take one only so far and is no substitute for close analysis. And beware the Dictionary Fallacy.
1) Logico-mathematical. The absurd is the logically contradictory or self-contradictory or that which entails a logical contradiction. Absurdity in this sense attaches to propositions or sets of propositions. A reductio ad absurdum proof, for example, is a reduction to a contradiction. It is a way of indirectly proving a proposition. One assumes its negation and then derives a logical contradiction thereby proving the proposition.
2) Semantic. The absurd as the linguistically meaningless. Meaningful words can be strung together in meaningless ways, or meaningless words can be strung together. Example of the first: "Quadruplicity drinks procrastination." (Russell) Example of the second: "The slithy toves did gyre and gimble in the wabe." (Lewis Carroll). There is nothing syntactically or logically wrong with these sentences.
3) Existential. The absurd as the existentially meaningless, the groundless, the brute-factual, the intrinsically unintelligible. The absurdity of existence in this sense of 'absurd' is what elicited Sartre's and Roquentin's nausea. The sheer, meaningless, disgusting, facticity of the chestnut tree referenced in the eponymous novel, for example, described by Sartre as de trop and as an unintelligible excrescence.
4) Ordinary. The absurd as the manifestly false. To be precise, 'absurd' as it is mostly used in standard English by non-philosophers refers to that which is both factually false and manifestly false. "Pelosi's assertion that there is no border crisis is absurd!" In other words, Pelosi's assertion is factually false, and plainly so. What is manifestly false as a matter of fact needn't be logically or semantically objectionable.
Item for further rumination: In Christianity construed along Kierkegardian lines, the apparent absurdity of human existence is redeemed by the Higher Absurdity of the God-Man on the cross.
Cultural note: the hipster depicted below is a parody of the beatniks of the late 'fifties and early 'sixties. It is what Joe Average imagined an 'existentialist' must look like: a goateed cat with a beret, dressed in black, smoking a cigarette, preferably a Gitane or an unfiltered Gaulois.
Autobiographical addendum: Things didn't work out with an early girlfriend. She complained that I was an 'existentialist' who was "down all the time." I did read a lot of Camus and Sartre in those days, but my favorite existentialists were the Dane, Kierkegaard, and the Russian, Nicholas Berdyaev. Lev Shestov came later. Karl Jaspers and Martin Heidegger are only loosely classifiable as existentialists.

Part of an uncommonly good thread. Here is the entry to which the thread attaches.
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Anon,
My point was that many short comments are better than one long one.
One problem here is that I tossed out a word, 'tribalism,' but did not define it. What's worse is that I used it very loosely. Mea culpa. It is a stretch to think of women as a 'tribe.'
Perhaps we have a 'family' of tribalisms: racial, sexual, etc.
Now I'll take a stab at a definition:
I'm Caucasian as you may have guessed. But when I get up in the morning I don't look into the mirror and affirm: I am a white man! This is who I am most fundamentally. This is what makes me be ME. This fact is what constitutes my innermost identity and is that attribute upon which my value as a person primarily supervenes.
I am therefore not a racial tribalist by my definition. This is not to say that I am not white or that being white is not a part of WHAT I am, namely an animal, a bit of the world's fauna. Indeed, insofar as I am an animal, it is arguable that I am essentially (as opposed to accidentally) white if we grant Kripke's point about the essentiality of origin: if I could not have had parents other than the parents I in fact have, then, given that both are white, I could not have failed to be white. So I am essentially white.
But is it essential to WHO I am that I be white? (Related question: Are persons reducible to objects in the natural world?)
Now in my definition above there is the phrase "member of the race of which he happens to be a member" which suggests that it is a contingent fact about me that I am white. There is the animal that bears my name, an animal that is essentially white. But there is a sense, brought out by Thomas Nagel in various writings, in which I am contingently the animal I am. I am contingently an animal that is essentially white.
But now we are drifting towards some very deep waters.