You can read a prettier version of this on Medium. Please ‘Clap’ if you do.
We’re going to need a bigger boat.
We are hard-wired for deep empathy with our ‘brothers and sisters’…even brothers and sisters well outside narrow family connections.
We are hard-wired to hate and even kill anyone we feel threatens us and our people. Empathy freezes. Antipathy switches on.
The same neurotransmitter, oxytocin, is likely central to both reactions.
Peter Turchin’s War and Peace and War is one of my favorite sort of books: those that dig into my thoughts and continues to influence them by providing a perspective to work with…or sometimes against. I find his analysis of the patterns of history intriguing and I believe he throws a light on our political landscape.
This will take on much of the flavor of a book report. In fact, it will look much like a bad book report in which I substitute long quotations for my own reactions and analysis. So be it. There is a direction. I am building to an open ended point…some questions I find interesting… which does contain the seeds of a thesis but tries not to narrow down to too fine a point. My format will be to add a skeleton of an outline to frame up material from the book and then add some observations that spark off Turchin’s work.
“Following the fourteenth-century Arab thinker Ibn Khaldun, I call this property of groups asabiya. Asabiya refers to the capacity of a social group for concerted collective action. Asabiya is a dynamic quantity; it can increase or decrease with time. Like many theoretical constructs, such as force in Newtonian physics, the capacity for collective action cannot be observed directly, but it can be measured from observable consequences
“Generally, in a struggle between two groups of people, the group with stronger norms promoting cooperation and the most people following such norms has a greater chance of winning.
“The phase of the secular cycle also determines the trend in social and economic inequality—whether it increases or decreases. This aspect is of particular interest because of the corrosive effect that glaring inequality has on the willingness of people to cooperate, which in turn underlies the capacity of societies for collective action
“The disparity in economic development between the Italian north and south is striking. Today the south is rural and poor, whereas the north is urban, industrialized, and wealthy. Few people realize just how well off the Italian north is, because when we see economic statistics for Western Europe, they are typically broken down by country, rather than by regions. Italy as a whole is in the middle of the pack, but its northern regions, such as Lombardia and Emilia-Romagna, are at the very top of the list. The overall rank for Italy is pulled down by its poor Mezzogiorno.
“In 1993, Robert Putnam published Making Democracy Work: Civic Traditions in Modern Italy. “Social capital,” as Putnam explains, “refers to features of social organization, such as trust, norms, and networks that can improve the efficiency of society by facilitating coordinated actions.”
“How can one measure “institutional performance,” that is, how well regions are governed? Asabiya (or social capital) is the key. However, capacity for collective action is a complex, multifaceted property of society, and therefore we cannot expect a single way to measure it perfectly. Putnam and his co-workers, however, came beautifully close. They chose 12 indicators, ranging from measures of operation efficiency such as bureaucratic responsiveness and budget promptness to a quantification of services provided to the public, such as the number of daycare centers and family clinics.
“When Putnam and co-workers finished estimating the institutional performance for each Italian region, they saw a remarkable pattern. There was very strong north-south gradient in how well regions were governed. The regions in the Po Valley such as Emilia-Romagna and Lombardia were consistently at the top of rankings in institutional performance, whereas southern regions, such as Campania (the region around Naples), Calabria (the “toe” of the Italian boot), and Sicily were at the bottom.
“Well before Putnam, and even before the Italian experiment in devolution of powers to regional governments, anthropologists knew that something was wrong with the society of the Italian south—the Mezzogiorno, as it is known in Italian. A particularly interesting study is that by the American anthropologist Edward Banfield, who spent a number of years in a southern Italian village during the 1950s and 1960s. In 1967, he published a book detailing his findings, The Moral Basis of the Backward Society. Banfield describes the extreme atomization of the southern Italian society, in which all cooperative efforts are limited to the smallest possible societal unit, the family. Relations even to such kin as cousins, and sometimes even grown-up siblings, are rife with distrust and lack of cooperation. Community-level cooperative efforts are virtually impossible. Banfield called this type of society “amoral familism,” and defined its basic philosophy as this: “Maximize the material, short-run advantage of the nuclear family; assume that all others will do likewise.”
“Millions of slaves, captured during the wars of conquest, flooded Italy during the second century B.C. Because slaves had no human rights, and legally could hold no property (in practice, some masters allowed them to accumulate funds to buy themselves out of slavery), their presence in massive numbers made the Roman society during the late Republic even more unequal than is usual in pre-industrial states
“The distinction between slaves and freemen is perhaps the most extreme form of social inequality. Thus, widespread slavery must be a very corrosive influence on the society’s asabiya. In fact, empirical evidence shows slavery has a deep, and lasting, negative impact on “social capital.”
“It was, thus, the rise of inequality and especially of its ugliest form, slavery, that began corroding Roman asabiya during the second century B.C.
“…southern Italy—the core region of the defunct Roman Empire—was an asabiya black hole. <> Peninsular Italy, including Sicily, remained an asabiya black hole from the collapse of the Roman Empire to this very day
You are looking at a map of violence based on an analysis from an NGO, the Institute for Economics and Peace, based in Sydney Australia. Red is bad. Blue is the best. The rest range in between, color coded as you’d expect.