m.g. points out (thanks, m.g.!) that in “Corruption, Culture, and Markets,” lipset & lenz worked up a “familism index.” unfortunately, they don’t seem to have published it anywhere — at least not that m.g. or i can find. they do describe it in the above mentioned chapter, though, along with a terrific summary of familism and its related … problems. here is a longish quote from them [pgs. 119-120 – links and emphases added by me]:
“The second major cultural framework, one derived from Plato via Banfield, assumes that corruption is in large part an expression of particularism — the felt obligation to help, to give resources to persons to whom one has a personal obligation, to the family above all but also to friends and membership groups. Nepotism is its most visible expression. Loyalty is a particularistic obligation that was very strong in precapitalist, feudal societies. As Weber implied, loyalty and the market are antithetical. The opposite of particularism is universalism, the commitment to treat others according to a similar standard. Market norms express universalism; hence, pure capitalism exhibits and is sustained by such values.
“Plato contended two and a half millennia ago that family ties, especially those between parents and children, are the chief forces underlying institutionalized social classes and ascription. He argued that to create an egalitarian society, a communist one, such ties — the family itself — would have to be eliminated. Children would have to be reared from birth in public institutions, not knowing their parents. Plato, of course, could not have believed that a society without parental ties was viable, but his discussion points up the social power he attached to the family.
“In trying to understand capitalism’s initial rise in Protestant cultures, Weber noted that the pre-industrial norms in Catholic societies were communitarian, requiring above all that the society, the family, and the dominant strata help the less fortunate. He believed that these vales worked against the emergence of a rationally driven market economy. Conversely, a stress on individualism, concern for self, is more conducive to capital accumulation. Calvinism and Protestant sectarianism fostered such behavior. Sectarians believe that God helps those who help themselves. Weber pointed out that ‘the great achievement of … the ethical and ascetic sects of Protestantism was to shatter the fetters of the sib [the extended family].’ As Lawrence Harrison notes, ‘There is evidence that the extended family is an effective institution for survival but an obstacle to development.’ Solidarity with the extended family and hostility to the outsider who is not a member of family, the village, or perhaps the tribe can produce a self-interested culture.
“Edward Banfield, studying southern Italy, carried the analysis further with the concept of ‘amoral familism': a culture that is deficient in communitarian values but fosters familial ties. He writes: ‘In a society of amoral familists, no one will further the interest of the group or community except as it is to his private advantage to do so.’ There is little loyalty to the larger community or acceptance of behavioral norms that require support of others. Hence, familism is amoral, gives rise to corruption, and fosters deviance from norms of universalism and merit. Anything goes that advance the interests of one’s self and family. The Mafia is an extreme example of amoral familism. Banfield, in effect, argues that corruption in southern Italy and comparable traditional societies is an expression of forces similar to those that sustain the Mafia.
“The World Values Survey 1990, together with aggregate statistics from the World Bank, provide data that we employ to create a scale of familism. The first item in the scale deals with unqualified respect for parents, measured by the percentage of people who agreed that regardless of the qualities and faults of one’s parents, a person must always love and respect them. The second item is the percentage of people who think that divorce is unjustifiable. The third, from the World Bank, is the mean number of children per woman.
“Those nations that score high on this scale tend to be among the more corrupt. Known for their strong familial ties, most Asian nations rank among the more corrupt. On the other hand, Scandinavians are by far the lowest on the familism scale — as noted, these countries are considered the least corrupt. Regression analysis affirms the association. The familism scale and CPI relate strongly. The relationship remains significant when controlling for per capita income. A model that includes the familism scale, the achievement scale, and purchasing power parity explains a great deal of the variation in the CPI.”
i don’t think that what we’re witnessing here — the differences between particularistic and universalistic societies — is a cultural phenomenon. i’m sure that cultural practices reinforce the behaviors that you find in these two types of societies, but what i think we’re looking at are innate behavioral tendencies that differ between these different population types due, in part, to their mating patterns histories. it’s partly mating patterns (inbreeding or outbreeding) and partly selection for which of these sets of behavioral traits worked in the various populations’ evolutionary histories (the two things are connected, i think).
lots of inbreeding over the course of many, many generations alters the relatedness between family members which, in turn, can eventually — via a little evolutionary magic — affect how altruistic these family members wind up being towards one another and/or towards unrelated individuals. so the english and other nw europeans, with their (comparatively) long history of (comparatively strong) outbreeding (see mating patterns in europe series below ↓ in left-hand column), tend towards universalism, lack of familism, low levels of corruption, high levels of civicness and liberal democracy. at the opposite end of the spectrum, arabs and other middle eastern/maghrebian/mashriqian/south asian muslims with their (comparatively) long history of (comparatively strong) inbreeding (see also here), tend towards particularlism, strong familism, high levels of corruption, low levels of civicness and difficulties with liberal democracy.
familism, then, i think — although interesting in and of itself — is a symptom of a set of underlying innate behavioral traits, namely those connected to familial altruism. the more “genes for familial altruism” (whatever they might be) your population possesses, the less universalistic, etc., etc., it is going to be — and vice versa. familism reflects another aspect of human biodiversity, and is not just an example human cultural diversity.
(sorry if i sound like a broken record, but there’ve been some new folks stopping by here lately — hi, new folks! — and i thought they might appreciate a crash course on The Theory.)
so, lipset & lenz hinted around at a familism index that they had devised, but not published anywhere(?), so i thought i’d try to reconstruct it as best as i could. the first element in their index is “unqualified respect for parents, measured by the percentage of people who agreed [on the world values survey] that regardless of the qualities and faults of one’s parents, a person must always love and respect them”. lipset & lenz looked at the world values survey for 1990 — i looked at a more recent wave: 1999-2002. the question is:
With which of these two statements do you tend to agree?:
A. Regardless of what the qualities and faults of one’s parents are, one must always love and respect them.
B. One does not have the duty to respect and love parents who have not earned it by their behaviour and attitudes.
i took the “A. Always” responses and plotted them against the 2011 Corruption Perceptions Index results — and got a correlation of -0.72 (so the more you feel you should always love/respect your parents no matter how horrible they are, the more corrupt you’re likely to be – click on chart for LARGER view):
here’s the data table for the above chart sorted by the “Always” responses (highest to lowest). i’ve got the fbd marriage groups (the arabs & co.) in red, and the european groups that i think have been outbreeding for the longest (netherlands, germany, great britain, belgium and france — there might be a few more that need to be included — like the swedes?) in blue (click on table for LARGER view):
note that the italians exhibit much more familism (79.40%) on this scale than the population of great britain (65.10%) and are also more corrupt (3.9 on the cpi versus 7.8 for the british). this appears to support what i found in my familism in the u.s. of a. post the other day — that italian-americans are more familistic than anglo-americans. (see this post for some recent history on inbreeding in italy.)
similarly, the irish (in ireland) respect their parents no matter what more than the british (71.90% vs. 65.10%), but they’re not at all as corrupt as the italians (7.5 on the cpi). and the roman catholic irish in the u.s. are more familistic than anglo-americans. (see this post for a brief history of inbreeding/mating patterns in ireland.)
and mexicans! 90.20% said they’d respect their parents no matter what. 3.0 on the cpi. and very familistic in the u.s. (see this post for a little info on the history of inbreeding/mating patterns in part of mexico.)
these, i think, are innate, not just learned, feelings (reinforced by cultural practices, i’m sure), and they’re not going to change anytime soon as shown by the fact that italian- and irish-americans are still very familistic despite living amongst the anglo-americans for several generations now.
edit – see this comment below for explanation:
(note: comments do not require an email. corruption.)