The link between a person’s socioeconomic status and insensitivity to violence

Voluntarist, Bitarch

It is well known that a person’s socioeconomic status is closely linked to their capacity and inclination to commit acts of violence. However, it would be incorrect to say that this link is direct and that every person is equally susceptible to the negative influence of the environment, even in the case of youth, who are generally considered highly suggestible. As we know, the absence of a sense of repulsion and internal resistance to causing harm to others, which stops a healthy person from committing violent attacks, stems from a mental disorder consisting of a dysfunction in the violence inhibition mechanism. And the findings of some studies indicate to us that this may mediate the link between socioeconomic status and violence.

To begin with, let us recall that psychopathic traits can serve as a fairly good indicator of this dysfunction, primarily those related to interpersonal and affective (emotional) psychopathy. Psychopathic traits are also linked to violent crime, and especially to intentional and targeted acts of violence. In this dysfunction, not only the environment but also genetic factors play an important role. Research has already shown that the MAO-A gene mediates the influence of childhood abuse on violent crime. Whether under good or abusive treatment, carriers of the high-activity variant of the gene did not become more violent; however, carriers of the low-activity variant were 4 times more prone to brutal violence in the latter case. Similarly, the HTR1B gene mediates the link between abuse and psychopathic traits. Both genes are directly linked to the functioning of the violence inhibition mechanism.

An equally important result is demonstrated by a study of different variants of the serotonin transporter gene (SLC6A4, encoding the 5-HTT protein) in young people with different socioeconomic statuses, determined based on the income and professional status of their parents. As was discovered, homozygosity for the long allele of this gene in the case of low socioeconomic status significantly increased the risk of the development of narcissistic traits and traits of callousness-unemotionality compared to average statistical indicators. These very traits are components of psychopathy that demonstrate a dysfunction of the violence inhibition mechanism. Naturally, the higher a person’s socioeconomic status, the lower the indicators for these traits were. However, an increased risk of their occurrence was in any case not observed in carriers of the short allele of the gene; their indicators did not differ significantly from the average statistics regardless of socioeconomic status.

Once again, we see that certain variants of genes related to the functioning of the violence inhibition mechanism are capable of either making a person resistant to environmental influence or creating a risk that this influence may reduce their resistance to causing harm to others. Violence is not simply the result of socioeconomic status or abuse. Although these factors create a risk of violence, this is far from always the case, as the roots of such pathological behavior lie in human neurophysiology and genetics. And this suggests to us the necessity of creating therapeutic solutions to the problem of violence.

How can the possession of some kind of extra benefits, like a car, affect your social status, your career, and the definition of you as a person?

I am a good architect, a pro at my craft, but I don’t have a car, and at the office they consider me a loser. Among my acquaintances, I know examples of people who are talented but live modestly, or just barely make ends meet. Sometimes this traps them in a conditional framework of poverty. Can an ascetic lifestyle correlate with success, and vice versa? Is a conditional car or an iPhone bought on credit an indicator of success?

Gvidon

Hello, you are listening to the program “Status,” in the studio are Ekaterina Schulmann and I, Michael Naki… Sorry, I couldn’t help myself.

The demonstration of status is a very ancient cultural quirk which, as far as one can judge, has accompanied humanity since pre-rational times. Its purpose is quite clear. The demonstration of status exists to save effort. Having once won in a competitive struggle, a person can continue to confirm their position as a winner through new clashes, but this is a rather burdensome strategy. However, if a tradition has developed in society that status is confirmed by some identifying mark, then it is convenient for both the person who has the status—they do not need to spend energy on confirming it every minute—and the person who does not have the status—they do not risk running into a strong opponent out of ignorance and simply will not get in their way.

Usually, status was confirmed through the possession of certain rare artifacts. Obviously, many were tempted to acquire these very rare artifacts without actually earning the status, which effectively means forging a certificate. Naturally, this led to such forgeries being strictly prosecuted: in some places commoners were forbidden from wearing lace, in others slaves were forbidden from wearing belts—who knows how many such rules the rich human imagination can invent!

As society transitioned from a class-based system to a model where a person’s status clearly correlated with their wealth, conspicuous consumption blossomed. Every society goes through this stage in its own way; the surge of such conspicuous consumption after the collapse of socialism in the USSR was quite curious. All those anecdotal gold chains as thick as a finger are exactly that.

However, egalitarian trends in society, as well as the multi-factored nature of the concept of status itself, have led to the fact that shoving demonstrative attributes of wealth in people’s faces is no longer fashionable. Why? Because a single scale of statuses has disappeared. You might be a billionaire, while your interlocutor is an FSB colonel, or the Pope, or a world tennis champion. Whose status is higher is determined by the context, which means this entire complex system of visual markers begins to work poorly—and gradually disappears due to lack of necessity. Kadyrov wears tracksuits, Zuckerberg wears a t-shirt, monarchs wear jeans, prime ministers ride bicycles—complete Sodom and Gomorrah, in short. People with means choose things based on their functionality, not on their status.

On the other hand, the status race still continues at the grassroots level. A vacation in Nice beats a vacation in Turkey, an iPhone beats a Huawei, and having a car beats not having one, even if the car owner has switched to instant noodles to afford it, while the one without it takes taxis and doesn’t give it a second thought. Also, in wealthy corporations, an employee may be required to engage in certain status consumption simply to demonstrate the company’s success.

It makes sense to obsess over conspicuous consumption where it actually allows for smoothing over edges and building informal hierarchies for everyone’s convenience. Moreover, the aforementioned multi-factored nature of statuses allows you to maneuver within fairly wide limits. Let’s say it is too costly for you to demonstrate status in the workplace by buying a car because you already have a mortgage and need to get a child ready for school—but you can be the life of the party, and at any corporate event, you are the one entrusted with the opening remarks. And, by the way, during one of those speeches, nothing stops you from selling your colleagues the line that the material demonstration of status is a sign of poverty, and that the “right” people have long since moved from collecting things to collecting experiences.

A “tough” lad