Administrative Culture and Incidence of Corruption in Bangladesh: A Search for the Potential Linkage

Abstract

This article analyzes the possible link between administrative culture of Bangladesh and corruption. Hofstede's four cultural dimensions—power distance, uncertainty avoidance, individualism vs. collectivism and masculinity vs. femininity—have been used to search for the link between administrative culture and corruption and to examine the norms, values, and customs as visible in the Bangladeshi administrative culture. The history, evolution of administrative system and institutions of Bangladesh have therefore, been investigated to validate the assumption. There are mixed findings on the possible link of cultural dimensions embodied in Hofstede's model with corruption. Bangladesh's high level of uncertainty avoidance and relatively high collectivism largely account for breeding corruption embedded in administrative culture in the form of mechanistic adherence to hierarchy, centralization, abuse of discretionary power, nurturing tadbir and sycophancy. The other two dimensions, power distance and masculinity-femininity, could also be used to explain the pervasiveness of corruption in some cases.

Keywords:

• administrative culture
• corruption
• Hofstede's dimension
• Bangladesh

Notes

¹The authoritarian forms of administration or governance introduced by the British Raj in the Indian Sub- continent. Characterized by the preeminence of a hegemonic civil service, the bureaucracy had signs of systematic obstinacy against possible changes. The elitism and protectionism of the civil service demonstrated a negative attitude towards politicians, a generalist heritage, and a paternalistic mindset—all of which are the legacy of a vice-regal tradition. Being once a part of Indian Sub-continent, this vice-regal system of rule is still a predominating trait of the administrative system of Bangladesh.

²A process of cajoling and personal lobbying which are important mechanisms in getting business done quickly in public offices.

³Major-General Robert Clive, (September 25, 1725–November 22, 1774), also known as Clive of India, was a British officer who established the military and political supremacy of the East India Company in Bengal. He is credited with securing India, and the wealth that followed, for the British crown. Together with Warren Hastings he was one of the key early figures in the creation of British India.

⁴A zamindar was an aristocrat, typically hereditary, who held enormous tracts of land and held control over his peasants, from whom the zamindars reserved the right to collect tax (often for military purposes). Over time, they took princely and royal titles such as Maharaja (Great King), Raja (King), Nawab (Lord), Chowdhury (Lord), and many others. Although Zamindars were considered to be equivalent to lords and barons, in some cases they were also seen as independent, sovereign princes.

⁵A program through which government provides wheat for distribution to people in need is used by Upazila (sub-district) Project Implementation Officers (PIO) to bribe visiting superiors.

⁶Literally “samaj” means society. It reflects the dominant cultural and societal norms and values accepted and agreed upon by a majority of citizens.

⁷A strong patron-client relationship and hierarchic norms and values supported by religious belief are deeply perpetuated in the social order of Bangladeshi society.

⁸Officers on Special Duty (OSD) refers to the officers posted under the ministry of Public Administration and usually keep waiting for a placement. Sometimes OSD also includes officers who are likely to face disciplinary actions or being sent to either local or overseas training.

⁹Purdah or pardeh (Persian meaning “curtain”) is the practice of concealing women from men. This takes two forms: physical segregation of the sexes, and the requirement for women to cover their bodies and conceal their form. Purdah exists in various forms in the Muslim and Hindu faiths. In some Muslim countries, the practice of veiling is very common and is seen as a fundamental part of Islam.

¹⁰Relatively a dominated portion of the society who had good terms with influential ruling masters takes over the patronage network. They become the patrons “buying off” the demands of potential clients from among the aspiring intermediate classes and using this political, administrative, and economic power to bargain for resource allocation to their particular faction or getting the work done for them.