The psychology and culture behind corruption in Nepal

 

These days, it’s hard to pick up a newspaper or scroll through the news without seeing stories about bribery, fraud, or financial misconduct. From printed headlines to online news, from tea shops to formal events, talk of corruption seems to be everywhere.

One common explanation for this is that Nepali government employees are underpaid. On the surface, that makes sense—low salaries and high living costs can create pressure. But that excuse falls apart when we look at wealthy individuals, already living comfortable lives, getting caught in major corruption scandals. If money was the only reason, why would the rich risk their reputation?

This contradiction suggests there’s more to it—something deeper, rooted in psychology and society. Corruption doesn’t begin in poverty. It grows over time, shaped by personal ambition, environment, and human nature.

The Role of Greed

Philosophers and psychologists have long pointed to greed as a key cause. People naturally want a decent life—basic comforts, security, maybe a few luxuries. But once those needs are met, the desire often doesn’t stop. It grows. People start comparing themselves to others, and feelings of jealousy and inadequacy take over.

As Shakespeare wrote in Macbeth, greed digs deeper than momentary desires. It spreads and destroys, even toppling kings.

Chasing Rewards, Taking Risks

Science backs this up. Research shows that getting money or material things releases dopamine—the brain’s “feel good” chemical. Just like with addiction, the more you get, the more you want.

In a study from the University of Würzburg, participants earned money by inflating a virtual balloon. The more they inflated it, the more money they made—unless it popped. Many pushed too far and lost everything. The greedier the person, the more they risked.

In another older study at McGill University, mice could press a lever to stimulate a pleasure center in their brain. Eventually, they kept pressing it non-stop—even until death. The need for reward can become all-consuming.

Greed, Ego, and the Illusion of Forever

Greed often partners with ego. It’s not just about wanting more—it’s about feeling superior. Someone might buy a luxury car, not because they need it, but to prove they’re better than others. Success becomes a show, not a need.

Some thinkers also argue that greed is tied to the illusion of immortality. Why buy more clothes than you can wear? Why hoard wealth you’ll never use? At some level, people believe they’ll live forever—or ignore that they won’t. That denial fuels anxiety, overconsumption, and irrational behavior.

The "God Complex"

Some powerful people begin to see themselves as above the law. Ancient texts like the Hitopadesh describe this clearly: people with money and power begin to think they’re untouchable—like gods. They forget they are still human, vulnerable to the same fate as everyone else.

The Slippery Slope

Corruption doesn’t always start big. It often begins with small acts—maybe lying on a report or taking a small bribe. People justify it: “It’s harmless” or “Everyone does it.” But these small acts pile up. The more often someone lies or cheats, the easier it becomes. Eventually, they lose the ability to feel guilt.

Aristotle believed we build character through habits. Repeating bad actions—like lying—turns vice into routine. Over time, people stop caring about right and wrong.

Psychologist Robert D. Hare describes how people exposed to corrupt systems can develop “secondary psychopathy”—a condition where they lose empathy and remorse. They lie without guilt, justify their behavior, and manipulate others to get what they want.

We see this in real life—politicians, officials, and businesspeople denying wrongdoing even when caught red-handed.

Albert Bandura’s idea of “moral disengagement” explains how people excuse unethical actions. They might say, “I’m doing this for my family,” or “I’m just following orders.” They convince themselves it’s not really wrong.

Hannah Arendt’s idea of the “banality of evil” also applies. She argued that ordinary people can commit terrible acts when they stop thinking critically or morally about their actions. In corruption, this can look like small decisions—overcharging, cutting corners, giving favors—that gradually add up to major wrongdoing.

Culture and Corruption

Beyond individual choices, culture plays a big role. In societies with weak institutions, corruption can become normal. In Nepal, things like nepotism, favor-trading, and giving gifts for influence are often seen as tradition—not corruption.

In traditional societies, loyalty to family or caste often outweighs merit. Jobs and opportunities go to those with connections, not qualifications.

Sociologist Max Weber showed how culture shapes behavior. When society celebrates material success over ethical conduct, corruption can quietly grow. This is visible in Nepali culture today—lavish weddings, flashy social media posts, and a general obsession with “showing off” success.

Edward T. Hall’s theory of “high-context” cultures also helps explain this. In such cultures, relationships and unspoken rules matter more than written laws. Bribes or favors aren’t seen as wrong—they’re just “how things are done.” Over time, this becomes normal.

People see corruption happening but stay silent—out of fear, apathy, or because they believe nothing will change. This silence keeps the system going.

In Conclusion

Corruption isn’t just about money or poverty. It’s a slow breakdown of values, pushed by greed, ego, and social pressures. It thrives in systems where unethical behavior is routine and even praised as success.

To fight corruption, we need more than just rules. We need to challenge the mindset, the culture, and the illusion that unethical success is still success. Only then can real change begin.