MODERNIZATION'S CHALLENGE TO TRADITIONAL VALUES: WHO'S AFRAID OF RONALD MCDONALD?

Inglehart, Ronald  and Baker, Wayne E.

Futurist; Mar/Apr2001, Vol. 35 Issue 2

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The World Values Survey -- a two -decade-long examination of the values of 65 societies coordinated by the University of Michigan's Institute for Social Research--is the largest investigation ever conducted of attitudes, values, and beliefs around the world. 

This study has carried out three waves of representative national surveys: the first in 1981-1982, the second in 1990-1991, and the third in 1995-1998. The fourth wave is being completed in 1999-2001. The study now represents some 80% of the world's population. 

These societies have per capita GNPs ranging from $300 to more than $30,000. Their political systems range from long-established stable democracies to authoritarian states.

The World Values Survey data have been used by researchers around the world for hundreds of publications in more than a dozen languages. Studies that have been based on the data cover a wide range of topics, including volunteerism in Europe, political partisanship and social class in Ireland, democratization in Korea, liberalization in Mexico, future values in Japan, and the religious vote in Western Europe.

This article examines the relationship between cultural values and economic globalization and modernization: What impact does economic development have on the values of a culture, and vice versa? Is a future "McWorld" inevitable?

Rich Values, Poor Values

The World Values Survey data show us that the world views of the people of rich societies differ systematically from those of low-income societies across a wide range of political, social, and religious norms and beliefs. The two most significant dimensions that emerged reflected, first, a polarization between traditional and secular-rational orientations toward authority and, second, a polarization between survival and self-expression values. By traditional we mean those societies that are relatively authoritarian, place strong emphasis on religion, and exhibit a mainstream version of preindustrial values such as an emphasis on male dominance in economic and political life, respect for authority, and relatively low levels of tolerance for abortion and divorce. Advanced societies, or secular-rational, tend to have the opposite characteristics.

A central component of the survival vs. self-expression dimension involves the polarization between materialist and postmaterialist values. Massive evidence indicates that a cultural shift throughout advanced industrial society is emerging among generations who have grown up taking survival for granted. Values among this group emphasize environmental protection, the women's movement, and rising demand for participation in decision making in economic and political life. During the past 25 years, these values have become increasingly widespread in almost all advanced industrial societies for which extensive time-series evidence is available.

Economic development brings with it sweeping cultural change, some modernization theorists tell us. Others argue that cultural values are enduring and exert more influence on society than does economic change. Who's right?

One goal of the World Values Survey is to study links between economic development and changes in values. A key question that we ask is whether the globalization of the economy will necessarily produce a homogenization (or, more specifically, an Americanization) of culture--a so-called "McWorld."

In the nineteenth century, modernization theorists such as Karl Marx and Friedrich Nietzsche made bold predictions about the future of industrial society, such as the rise of labor and the decline of religion. In the twentieth century, non-Western societies were expected to abandon their traditional cultures and assimilate the technologically and morally "superior" ways of the West.

Clearly now, at the start of the twenty-first century, we need to rethink "modernization." Few people today anticipate a proletarian revolution, and non-Western societies such as East Asia have surpassed their Western role models in key aspects of modernization, such as rates of economic growth. And few observers today attribute moral superiority to the West.

On the other hand, one core concept of modernization theory still seems valid: Industrialization produces pervasive social and cultural consequences, such as rising educational levels, shifting attitudes toward authority, broader political participation, declining fertility rates, and changing gender roles. On the basis of the World Values Surveys, we believe that economic development has systematic and, to some extent, predictable cultural and political consequences. Once a society has embarked on industrialization--the central element of the modernization process--certain changes are highly likely to occur. But economic development is not the only force at work.

In the past few decades, modernization has become associated with post-industrialization: the rise of the knowledge and service-oriented economy. These changes in the nature of work had major political and cultural consequences, too. Rather than growing more materialistic with increased prosperity, postindustrial societies are experiencing an increasing emphasis on quality-of-life issues, environmental protection, and self-expression.

While industrialization increased human dominance over the environment--and consequently created a dwindling role for religious belief--the emergence of postindustrial society is stimulating further evolution of prevailing world views in a different direction. Life in postindustrial societies centers on services rather than material objects, and more effort is focused on communicating and processing information. Most people spend their productive hours dealing with other people and symbols.

Thus, the rise of postindustrial society leads to a growing emphasis on self-expression. Today's unprecedented wealth in advanced societies means an increasing share of the population grows up taking survival for granted. Their value priorities shift from an overwhelming emphasis on economic and physical security toward an increasing emphasis on subjective well-being and quality of life. "Modernization," thus, is not linear--it moves in new directions.

How Values Shape Culture

Different societies follow different trajectories even when they are subjected to the same forces of economic development, in part because situation-specific factors, such as a society's cultural heritage, also shape how a particular society develops. Recently, Samuel Huntington, author of The Clash of Civilizations (Simon & Schuster, 1996), has focused on the role of religion in shaping the world's eight major civilizations or "cultural zones": Western Christianity, Orthodox, Islam, Confucian, Japanese, Hindu, African, and Latin American. These zones were shaped by religious traditions that are still powerful today, despite the forces of modernization.

Other scholars observe other distinctive cultural traits that endure over long periods of time and continue to shape a society's political and economic performance. For example, the regions of Italy in which democratic institutions function most successfully today are those in which civil society was relatively well developed in the nineteenth century and even earlier, as Robert Putnam notes in Making Democracy Work (Princeton University Press, 1993). And a cultural heritage of "low trust" puts a society at a competitive disadvantage in global markets because it is less able to develop large and complex social institutions, Francis Fukuyama argues in Trust: The Social Virtues and the Creation of Prosperity (Free Press, 1995).

The impression that we are moving toward a uniform "McWorld" is partly an illusion. The seemingly identical McDonald's restaurants that have spread throughout the world actually have different social meanings and fulfill different social functions in different cultural zones. Eating in a McDonald's restaurant in Japan is a different social experience from eating in one in the United States, Europe, or China.

Likewise, the globalization of communication is unmistakable, but its effects may be overestimated. It is certainly apparent that young people around the world are wearing jeans and listening to U.S. pop music; what is less apparent is the persistence of underlying value differences.

Two Dimensions of Cross-Cultural Variation

1. Traditional vs. Secular-Rational Values

Traditional values emphasize the following:

  • God is very important in respondent's life.
  • Respondent believes it is more important for a child to learn obedience and religious faith than independence and determination.
  • Respondent believes abortion is never justifiable.
  • Respondent has strong sense of national pride.
  • Respondent favors more respect for authority.

Secular-Rational values emphasize the opposite.

2. Survival vs. Self-Expression Values

Survival values emphasize the following:

  • Respondent gives priority to economic and physical security over self-expression and quality of life.
  • Respondent describes self as not very happy.
  • Respondent has not signed and would not sign a petition.
  • Respondent believes homosexuality is never justifiable.
  • Respondent believes you have to be very careful about trusting people.

Self-Expression values emphasize the opposite.

Source: World Values Survey (http://wvs.isr.umich.edu/)

Mapping and Predicting Values

Using the 1995-1998 wave of the World Values Survey, we produced a map of the world's values, showing the locations of 65 societies on the two cross-cultural dimensions--traditional vs. secular-rational values and survival vs. self-expression values.

What the map shows us is that cross-cultural variation is highly constrained. That is, if the people of a given society place a strong emphasis on religion, that society's relative position on many other variables can be predicted--such as attitudes toward abortion, national pride, respect for authority, and childrearing. Similarly, survival vs. self-expression values reflect wide-ranging but tightly correlated clusters of values: Materialistic (survival-oriented) societies can be predicted to value maintaining order and fighting inflation, while postmaterialistic (self-expression-oriented) societies can be predicted to value freedom, interpersonal trust, and tolerance of out-groups.

 

Economic development seems to have a powerful impact on cultural values: The value systems of rich countries differ systematically from those of poor countries. If we superimpose an income "map" over the values map, we see that all 19 societies with an annual per capita GNP of over $15,000 rank relatively high on both dimensions, placing them in the upper right-hand corner. This economic zone cuts across the boundaries of the Protestant, ex-Communist, Confucian, Catholic, and English-speaking cultural zones.

On the other hand, all societies with per capita GNPs below $2,000 fall into a cluster at the lower left of the map, in an economic zone that cuts across the African, South Asian, ex-Communist, and Orthodox cultural zones. The remaining societies fall into two intermediate cultural-economic zones. Economic development seems to move societies in a common direction, regardless of their cultural heritage. Nevertheless, distinctive cultural zones persist two centuries after the industrial revolution began.

Of course, per capita GNP is only one indicator of a society's level of economic development. Another might be the percentage of the labor force engaged in the agricultural sector, the industrial sector, or the service sector. The shift from an agrarian mode of production to industrial production seems to bring with it a shift from traditional values toward increasing rationalization and secularization.

But a society's cultural heritage also plays a role: All four of the Confucian-influenced societies (China, Taiwan, South Korea, and Japan) have relatively secular values, regardless of the proportion of their labor forces in the industrial sector. Conversely, the historically Roman Catholic societies (e.g., Italy, Portugal, and Spain) display relatively traditional values when compared with Confucian or ex-Communist societies with the same proportion of industrial workers. And virtually all of the historically Protestant societies (e.g., West Germany, Denmark, Norway, and Sweden) rank higher on the survival/self-expression dimension than do all of the historically Roman Catholic societies, regardless of the extent to which their labor forces are engaged in the service sector.

We can conclude from this that changes in GNP and occupational structure have important influences on prevailing world views, but traditional cultural influences persist.

Religious traditions appear to have had an enduring impact on the contemporary value systems of the 65 societies. But a society's culture reflects its entire historical heritage. A central historical event of the twentieth century was the rise and fall of a Communist empire that once ruled one-third of the world's population. Communism left a clear imprint on the value systems of those who lived under it. East Germany remains culturally close to West Germany despite four decades of Communist rule, but its value system has been drawn toward the Communist zone. And although China is a member of the Confucian zone, it also falls within a broad Communist-influenced zone. Similarly, Azerbaijan, though part of the Islamic cluster, also falls within the Communist super-zone that dominated it for decades.

The Deviant U.S.

The World Value Map clearly shows that the United States is a deviant case. We do not believe it is a prototype of cultural modernization for other societies to follow, as some postwar modernization theorists have naively assumed. The United States has a much more traditional value system than any other advanced industrial society.

On the traditional/secular-rational dimension, the United States ranks far below other rich societies, with levels of religiosity and national pride comparable to those found in developing societies. The United States does rank among the most advanced societies along the survival/self-expression dimension, but even here it does not lead the world. The Swedes and the Dutch seem closer to the cutting edge of cultural change than do the Americans.

Modernization theory implies that as societies develop economically their cultures tend to shift in a predictable direction. Our data supports this prediction. Economic differences are linked with large and pervasive cultural differences. But we find clear evidence of the influence of long-established cultural zones.

Do these cultural clusters simply reflect economic differences? For example, do the societies of Protestant Europe have similar values simply because they are rich? No. The impact of a society's historical-cultural heritage persists when we control for GDP per capita and the structure of the labor force. On a value such as interpersonal trust (a variable on the survival/self-expression dimension), even rich Catholic societies rank lower than rich Protestant ones.

Within a given society, however, Catholics rank about as high on interpersonal trust as do Protestants. The shared historical experience of given nations, not individual personality, is crucial. Once established, the cross-cultural differences linked with religion have become part of a national culture that is transmitted by the educational institutions and mass media of given societies to the people of that nation. Despite globalization, the nation remains a key unit of shared experience, and its educational and cultural institutions shape the values of almost everyone in that society.

The Persistence of Religious and Spiritual Beliefs

As a society shifts from an agrarian to an industrial economy and survival comes to be taken for granted, traditional religious beliefs tend to decline. Nevertheless, as the twenty-first century opens, cleavages along religious lines remain strong. Why has religion been so slow to disappear?

History has taken an ironic turn: Communist-style industrialization was especially favorable to secularization, but the collapse of Communism has given rise to pervasive insecurity--and a return to religious beliefs. Five of the seven ex-Communist societies for which we have time-series data show rising church attendance.

Throughout advanced industrial societies we see two contrasting trends: the decline of attendance at religious services on the one hand, and on the other the persistence of religious beliefs and the rise of spirituality. The need for answers to spiritual questions such as why we are here and where we are going does not die out in postindustrial society. Spiritual concerns will probably always be part of the human outlook. In fact, in the three successive waves of the World Values Survey, concern for the meaning and purpose of life became stronger in most advanced industrial societies.

Conclusion: Whither Modernization?

Economic development is associated with pervasive, and to an extent predictable, cultural changes. Industrialization promotes a shift from traditional to secular-rational values; post-industrialization promotes a shift toward more trust, tolerance, and emphasis on well-being. Economic collapse propels societies in the opposite direction.

Economic development tends to push societies in a common direction, but rather than converging they seem to move along paths shaped by their cultural heritages. Therefore, we doubt that the forces of modernization will produce a homogenized world culture in the foreseeable future.

Certainly it is misleading to view cultural change as "Americanization." Industrializing societies in general are not becoming like the United States. In fact, the United States seems to be a deviant case: Its people hold much more traditional values and beliefs than do those in any other equally prosperous society. If any societies exemplify the cutting edge of cultural change, it would be the Nordic countries.

Finally, modernization is probabilistic, not deterministic. Economic development tends to transform a given society in a predictable direction, but the process and path are not inevitable. Many factors are involved, so any prediction must be contingent on the historical and cultural context of the society in question.

Nevertheless, the central prediction of modernization theory finds broad support: Economic development is associated with major changes in prevailing values and beliefs. The world views of rich societies differ markedly from those of poor societies. This does not necessarily imply cultural convergence, but it does predict the general direction of cultural change and (insofar as the process is based on intergenerational population replacement) even gives some idea of the rate at which such change is likely to occur.

In short, economic development will cause shifts in the values of people in developing nations, but it will not produce a uniform global culture. The future may look like McWorld, but it won't feel like one.

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By Ronald Inglehart and Wayne E. Baker

Ronald Inglehart is professor of political science and program director at the Institute for Social Research, University of Michigan, Ann Arbor, Michigan 48106. E-mail RFI@umich.edu. The World Values Survey Web site is http://wvs.isr.umich.edu/

Wayne E. Baker is professor of organizational behavior and director of the Center for Society and Economy, University of Michigan Business School, and faculty associate at the Institute for Social Research. He may be reached by e-mail at wayneb@umich.edu; his Web site is www.bus.umich.edu/cse.