While in Russia I had a few dinners with two Frenchmen from Northern France who lived and worked in Moscow.
Claude, whose job contract was about to end, told us: “I’ve been offered a job in Toulouse. Alain, do you picture me in Toulouse, with all that mafioso mentality?”
Toulouse is in the deep French South. We passed to other topics in our conversation and dinner flowed pleasantly. Alain had brought a few bottles of Bordeaux from France. Good wine is awfully expensive in Russia. Of course Claude didn’t refer to ‘mafioso’ in the sense of ‘belonging to the mob’.
‘Mafia’ is in fact used both in a broad and a narrow sense.
According to the Dizionario Treccani ‘mafioso’ is:
1) either a criminal belonging to a mafia-like organization;
2) or one who “to the rule of law [including the laws of market, I guess] tends to replace the power of his/her own interests or of a small group and indefinitely defends his/her friends to the detriment of others.”
Now I am well aware that cliques & personal networks exist everywhere. In Russia and China they have respectively blat and guanxi relations and obligations. In Russia I heard of professionals like doctors or dentists that preferred to build a network of ‘useful contacts’ instead of being paid by each of their clients.
Cliques are terribly pervasive in the Mediterranean. In every Western country good contacts count to get things done, to find jobs etc. But here especially they represent a serious obstacle to modernization, by systematically promoting mediocrity over merit, by polluting the political arena – votes exchanged for favours, collaboration among politicians even from opposite sides by the exchange of favours etc.
Some areas of the Italian South are permeated by a mafioso mentality which often connects economical political and criminal activities into a choking whole and which from those areas radiates to the rest of the country.
Giuseppe Mazzini‘s prophecy [Mazzini is one of Italy's founding patriots,] that “Italy will be that which the Mezzogiorno will be”, proved true, at least in some respects.
I wonder how many researchers have connected ancient Roman behaviours with the mafiosi behaviours (of any kind) that we find in Mediterranean coastal areas and in Italy. In the Mezzogiorno I see something reminiscent of the ancient Roman system of social relations [our next post tries to throw some light on this matter.]
But let’s first review how a mafia network in the narrow sense is built.
One common mistake – we had written – is that of considering the mafiosi as simple gunmen to defeat. Don Vito Cascio Ferro had no guns. He was one of the first godfathers who operated both in Sicily and in the United States. His force lay in his cynicism and intelligence and in the network he was able to create thanks to well ingrained traditions. He distributed favori, favours, to everybody, but something was asked in return.
This passage from Mario Puzo’s The Godfather is even clearer:
“Don Vito Corleone was a man to whom everybody came for help, and never were they disappointed. He made no empty promise (…) Only one thing was required. That you, you yourself, proclaim your friendship. And then, no matter how poor or powerless the supplicant, Don Corleone would take that man’s troubles to his heart (…) His reward? Friendship, the respectful title of “Don” (…), some humble gift – a gallon of homemade wine etc.
It was understood, it was mere good manners, to proclaim that you were in his debt and that he had the right to call upon you at any time to redeem your debt by some small service.”
So this exchange of favours seems an important element of the culture underlying the mafia. Ingrained in traditions that are centuries old it creates a network based on reciprocal dependence.
We’ll tentatively see how all this can somehow be connected to ancient Rome.
[to be continued]