Archives for posts with tag: the outbreeding project

at the beginning of this year i said that, since there are so many scandinavian readers of the blog (skål!), i would post about the historic mating patterns of scandinavians/nordic folks … aaaaaaand now it’s december and it never happened. (*^_^*) (did i mention that i come from a population that doesn’t have terrific future time orientation? as han solo said: “it’s not my fault!” (~_^) ) sorry!

i did have good intentions! i swear! back in april i picked up this article: “Norwegians and Europe: The Theme of Marriage and Consanguinity in Early Norwegian Law” from Scandinavia and Europe 800-1350: Contact, Conflict, and Coexistence. so now, in order to assuage my guilt, and so that i might sleep well at night once again, i am finally going to take a look at that article! (^_^)

there were four legal areas in medieval norway (indicated on map below) — the borgartingslag (B), the eidsivatingslag (E), the frostatingslag (F), and the gulatingslag (G):

norwayregions

each of these regions had its own set of secular laws up until the 1270s when magnus the law-mender issued a common law for all of norway. they also each had their own set of ecclesiastical laws which, of course, included regulations on marriage. although there are a couple of differences between these law codes wrt marriage, the upshot is that marriage between sixth cousins or closer was banned in all four regions as well as marriage between affinal family members (i.e. in-laws) related to one another within five degrees (e.g. fourth cousins-in-law or closer). the regulations on blood relations are in line with canon law issued from rome at the time (the ones on in-laws are not) and appear to have been included in norwegian canonical legislation sometime after 1152 (when nicholas breakespear, papal legate in scandinavia and later pope adrian iv, introduced the sixth cousin bans to norway/scandinavia). the penalties in these four norwegian law codes ranged from fines and having to do penance to the splitting up of the couple and even to banishment (“outlawry”).

in the 1270s, when magnus was “mending” all the laws in the country, the cousin marriage bans in norway were scaled back to the fourth degree (i.e. third cousins). this was a bit later than the rest of western europe where the cousin marriage bans were changed in 1215. for this reason, the author of the article suggests that the ban out to sixth cousins probably wasn’t ever strongly enforced in norway, since the authorities didn’t bother to update this regulation right away — like it was a sleeping law or something. that certainly might’ve been the case, and i tend to favor this idea actually. the sixth cousin ban was difficult to enforce right across europe — who knew who their sixth cousins were?! — which is why it was dropped after only a couple of hundred years or so (although thomas aquinas offered other theoretical reasons for scaling back the bans as well) — and i can’t imagine why the situation should’ve been any different in rather remote norway/scandinavia. on the other hand, perhaps the norwegian authorities just decided to hang on to these stringent bans for longer for whatever reasons. that certainly happened in neighboring sweden at the time of the reformation — unlike many of the other newly minted protestant/lutheran churches (as in the german lands, for instance) which did away with cousin marriage bans altogether, the swedish authorities made it difficult for most people to marry cousins right up until 1844.

whatever the case, marriages to closer than third cousins were banned in norway after the 1270s. how well these bans were enforced is, of course, another question. in all likelihood, like elsewhere in europe, enforcement probably became more rigorous and consistent over the course of the medieval period as christianity and the church and its norms permeated norwegian society. remember the example of the franks in the early medieval period: cousin marriage was banned by the frankish kings in the mid-700s, but it wasn’t until sometime in the 800s that the people began thinking that marrying a cousin was unseemly — and that someone ought to tell the bishop if the neighbor had! presumably there was a similar delay with cousin marriage bans gaining traction in norway (and everywhere else, for that matter).

all of this is assuming that the pre-christian norwegians married their cousins to some degree or another in the first place. i don’t know for sure or not if that was the case — Further Research is RequiredTM — but it seems likely that the scandis would’ve behaved similarly to other germanic peoples who certainly did marry their cousins before conversion (see “mating patterns in europe series” below, esp. the posts on the germans and the anglo-saxons) — and they all shared similar kindred structures and feuding practices which seem to go along with cousin marriage, so….

there’s some evidence for a few norwegian christians here and there in the 900s, but the real push for conversion came with olaf ii who was king of norway in the early 1000s, so it’s more than likely that cousin marriage was present in norway right up until this point, although who knows what the frequency was.

one of the earliest — if not the earliest — introductions to norway of the crazy idea to ban cousin marriage at all probably happened in 1022 when the moster assembly (which looks to me to be in the gulatingslag) passed some ecclesiastical cousin marriage bans suggested by bishop grimketel (grimkell), english bishop of selsey. these were based on king æthelred‘s laws from the early eleventh century in which marriage to fourth cousins or closer was banned (this is news to me, btw!).

the arrival of christianity and cousin marriage bans, then, obviously occurred quite a bit later in norway than in the populations closer to the center of “core europe” — i.e. the franks (belgians and dutch) and the southeastern english — whose outbreeding projects were well underway by sometime in the 800s. the norwegians probably lagged behind in outbreeing by three or four hundred years, but, again, no idea exactly how much they’d been marrying their cousins beforehand. (similar case with the swedes.)
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a couple of other notes from the article not directly related to norway:

– sometime between 1161 and 1172, pope alexander iii gave dispensation to a certain group of people who were a part of the archbishopric of niðarós and who were having difficulties obeying the canon law banning sixth or closer cousin marriage. these people lived on an island “twelve days’ journey from Norway” and are believed by historians today to have been the residents of greenland! they were granted permission to marry their fourth, fifth, and sixth cousins. whew!

– the author of the article notes that the cousin marriage bans in iceland were probably never higher than the fourth degree (i.e. third cousins). in other words, icelanders never experienced the crazy bans out to the sixth cousins.

previously: inbreeding in sweden and inbreeding in 18th and 19th century sweden

(note: comments do not require an email. erroneous norwegian claim re. the paper clip!)

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sam schulman points me to an interesting article in the tls (thanks, sam!), Querns and curtains, which is a review of a couple of books about the house and home. one of them is The Making of Home: The 500-year story of how our houses became homes by judith flanders.

here’s the cool bit [my bolding]:

“France and Britain stood on two sides of a divide that Flanders identifies between the ‘home’ countries and ‘house’ countries. In the ‘house’ countries – where Romance or Slavic languages are spoken – there is no linguistic distinction between house and home. ‘When an Italian goes home he *sta andando a casa*, goes to the house’. To speakers of the languages of north-western Europe, home and house are ‘related but distinct things’: *Heim* and *Haus* in German or *koti* and *talo* in Finnish. Flanders convincingly suggests that this linguistic separation of house and home went along with a different ideal of ‘homeness’. The focal point was not the wider community but the individual household, which was increasingly founded on privacy. Curtains are a case in point. They make possible the kind of cosiness – the Danish word is *hygge* – that can only be found inside ‘when set against a real or metaphorical cold world outside’. Flanders writes that the implications of the northern European version of ‘home’ went far beyond the cultural. Patterns of late marriage in these countries produced generations of couples who needed ‘to equip new houses’ and had ‘the cash to do so’. It is Flanders’s thesis that a focus on a private ‘home’ equipped with new desirable consumer goods was one of the factors that made industrialization happen earlier in Britain than elsewhere. The ideal home was an insatiable creature, constantly generating new appetites for consumer goods, such as sash windows, carpets, cookstoves; and later for gas light and newfangled raisin-pitters and apple-corers.”

sounds like the dividing line between ‘house’ and ‘home’ societies in europe is more or less the hajnal line! — with france outside the hajnal line in this instance. (is there really no word for ‘home’ in french?)

consulting my (shorter) oed, i find that the words house and home both go back to at least old english, i.e. sometime before 1149 (and both are also related to similar words in other germanic languages obviously), but that the word home really took on the primary meaning that we use today in middle english or sometime between 1150 and 1349 when its other usage (“a collection of dwellings”) was dropped:

house [f. Gmc: ult origin unkn.] A n. Pl. houses. 1 A building for human habitation, a dwelling, a home; spec. a self-contained unit having a ground floor and one or more upper storeys (as opp. to a bungalow, flat, etc.). OE.

home
A n. †1 A collection of dwellings; a village, a town. OE-ME. 2 The place where one lives permanently, esp. as a member of a family or household; a fixed place of residence. Freq. without article or possessive, esp. as representing the centre of family life. OE.

i’ve been arguing for a while now that the foundation of anglo-saxon society in early medieval england was the extended family or kindred and not the individual and his nuclear family like today. (this is not my idea — i’ve picked it up from various historians.) i’ve also argued that the shift from the kindred to the nuclear family in medieval england and elsewhere in my northwestern “core” europe occurred sometime between ca. 1000 and 1200 — roughly speaking (prolly slightly later in northern scandinavia). for example, it wasn’t until the eleventh century in england that a feud could be carried out by a man’s fellow guild members (i.e. people not necessarily related to him) rather than his kindred (see here) — this, i think, indicates that the importance of the kindred was dying away at that point in time. for more on all this see my previous posts: kinship in anglo-saxon society, kinship in anglo-saxon society ii, and the importance of the kindred in anglo-saxon society.

the shift in the meaning of the word home sometime between 1150 and 1349 to (only) the way we use it today is, i think, another indicator of the rising importance of the nuclear family right around this time (or just a bit before, perhaps, with a slight delay in the language until it caught up with the reality on the ground). from the article again: “The focal point was not the wider community but the individual household….” the “wider community” had, of course, largely been extended family and kindred members in the early medieval period; by the high and late middle ages, the nuclear family in the individual household was what was important — one’s “home” (as we know it), no longer one’s “home” (a “collection of dwellings”…belonging to the extended family?). and, of course, i think that this shift from the extended to the nuclear family in nw europe happened thanks to The Outbreeding Project in medieval europe, yada, yada, yada….

this shift in the language parallel to the one in the family type isn’t the only one that appears to be connected to The Outbreeding Project. the terms that we use to describe various family members — especially cousins and aunts and uncles — also changed in nw europe a couple of hundred years after The Outbreeding Project got going in europe — right around the 1100s in germany, in fact. interesting, huh? (and did i ever mention that there was a similar linguistic shift in ancient greece in the fifth to the third centuries bc?)
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something else that i found interesting in the review article, but only because i have a quirky interest in the layout of houses, both inside and in relation to other houses:

“Another common feature of these roundhouses, as the archaeologist Francis Pryor notes in ‘Home: A time traveller’s tales from Britain’s history’, his account of family life in Britain before the Romans, was that the doorway almost always faced south-east – as many as 95 per cent of the ones we know of. The most likely reason was solar orientation: ‘to catch the light of the rising sun’, as Pryor puts it. In his view, this was not primarily a practical move – in the Fens, where there are bitter north-easterly winds, a west-facing door might have offered more protection – though it ‘may have helped’ with getting up in the morning. Rather, these sun-catching doorways were a ‘symbol’ of the importance of the sun in structuring daily life. Home, in Iron Age Britain, was a place that looked outwards towards the sun.

“Fast-forward to the towns of Britain in the nineteenth century and people no longer had strong views about the placement of doorways. A front door faced not the sun but the street, and therefore varied depending on which side of the street you occupied. What mattered more than which way the door faced was that a home should have curtains. By the mid-nineteenth century, as Judith Flanders explains in her magnificent overview ‘The Making of Home’, to live without curtains ‘seemed as odd to the British as living without corridors’ (another thing that homes had once not felt the lack of). Curtains have many functions – insulation, decoration and prestige. But their primary purpose is to protect the home from what is happening outside, ‘even light’, as Flanders writes. Curtains epitomize a view of ‘home’ directly opposed to the south-easterly doorways of prehistoric Britain. Our modern version of home is not a place that looks towards the sun, but inwards towards itself. Curtains enable the occupants of a house to feel that ‘what is happening outside is far away’.”

i’ve brought up the orientation of houses in england (and nw europe) before. what i’ve always thought was significant is that anglo/nw european houses face onto the street or a common area (the “green”), not only for a functional reason (although it’s no doubt useful to have the entrance to your house face the road), but because all the unrelated nuclear families in these homes feel that they are a part of the broader community (except, of course, for that one crazy guy livin’ on his own down the street). this is in contrast, for instance, to courtyard houses that you find in many areas of the world where inbreeding (cousin marriage) still occurs and where it’s the extended family that’s important, not the neighborhood.

flanders’ observations on curtains offering some privacy and a way for the nuclear family to focus in on itself (particularly when the blinds are closed?) are interesting, though. maybe i’ll have to read the book! (^_^)

previously: big summary post on the hajnal line and the importance of the kindred in anglo-saxon society and kinship in anglo-saxon society and kinship in anglo-saxon society ii and there’s no place like home and kandahar vs. levittown.

(note: comments do not require an email. curtains!)

remember when i wondered whether or not the regulations (canon laws) promulgated by regional or “national” church councils in the early medieval period would’ve been binding throughout christendom? well, i was right to wonder. and the answer is: no, they were not.

from Women in Medieval Western European Culture [pgs. 143-144 – link added by me]:

“In the Byzantine Empire, canon law was more or less combined with Roman law, since the church was a wing of the government. In contrast, canon law in western Europe developed amid the great diversity of legal systems which characterized the medieval European experience. From the early fourth century, prominent members of the church met in council to discuss the changing needs of the Christian community as it moved from a position of powerlessness to one of domination in the later Roman empire. The rules devised by these church councils, as well as regular pronouncements by the pope and rulings in various papal and diocesan courts, formed the basis for medieval canon law. However, this was a legal system with no uniformity. Each bishop, each kingdom, each region within each kingdom all had their own particular sets of rules and regulations under which the church was governed. This meant that there was a wide disparity in canon law precepts during the early Middle Ages….

“The period between the late tenth and early twelfth centuries — that is, the great age of clerical reform in the West — was also a period of centralization of the authority of the church in the hands of the papacy. Along with the triumph of Benedictine monasticism over regional forms and the (partial) triumph of the papacy over the governing of the clergy came the triumph of a centralized system of canon law over regional variation. This development culminated in the work of an Italian legalist from Bologna named Gratian who, around the year 1140, compiled, collated, and organized the welter of canon law enactments into his ‘Concordance of Discordant Canons.’ After Gratian, all subsequent compilations of canon law (all integrated roughly into the system called the *corpus iuris canonici* — the body of canon law) began with his text and moved on from there. By the end of the thirteenth century, the canon law of the western church was a complex but relatively coherent body of law complete with extensive annotation and analysis.”

so, no, there was no — or little — rhyme or reason to all of the canon laws regarding impediments to marriage in the early medieval period. the first ban on cousin marriage in western europe of which i am aware came in 506 a.d., but that ban was issued by a regional church council in southern france (provence), and it very much didn’t apply elsewhere. a bishop in a diocese in italy or north africa could’ve ignored this regulation — in fact, perhaps they wouldn’t have heard about its issuance at all.

however, this idea to ban cousin marriage does seem to have crept northward from provence into the germanic kingdoms during the 500s. the council of epaone was held in the burgundian kingdom eleven years later in 517. from “To the limits of kinship: anti-incest legislation in the early medieval west (500-900)” [pg. 38 – pdf]:

“In 517 a gathering of bishops in Epaon decreed that sexual intercourse was forbidden with a brother’s widow, a wife’s sister, a stepmother, a first or second cousin, the widow of a paternal or maternal uncle, or stepdaughter….”

another council, the third national council of orleans held another twenty-one years later in 538, also dealt with impediments to marriage, but i haven’t been able to find out if cousin marriage was banned by that council.

however, de jong in “To the limits of kinship” says [pg. 39 – pdf]:

“[T]he real growth of the Frankish campaign against incest dates from the eighth century, when relations with Rome were strengthened by the Carolingian rulers. Papal decrees and letters began to circulate in the north; these also influenced legislation about incest.”

this would fit with what i blogged earlier this year about mating patterns among the early medieval franks:

“it sounds as though the franks may still have, in actuality, been regularly marrying close cousins into the early 700s….”

but…

“‘By the ninth century, a marriage in the third *generatio* [i.e. second cousins – h.chick] had become scandalous….'”

so, there seems to have been some delay in the adoption by the franks of the cousin marriage bans that had originated in neighboring kingdoms (which were eventually incorpated into francia) further to the south. how well the bans were ever enforced in provence or burgundy in the 500s, i have no idea.

to conclude, afaict, the earliest church ban on cousin marriage in western europe happened in southern france in 506 with bishop caesarius and his crew, but the ban would only have applied locally. we can trace a direct line between caesarius and st. augustine who had had strong ideas about the importance of encouraging the populace to marry out in order to create a good, christian society here on earth. and st. augustine seems to have gotten his ideas from st. ambrose — who was originally a gallo-roman. meanwhile, ambrose may have picked up the idea of avoiding cousin marriage from the romans. more on that another day.

all of this reminds me of the bunnies. yes, the bunnies. remember this?:

“Genetic changes transformed wild rabbits into tame bunnies, DNA study reveals”

“When humans domesticated wild rabbits and turned them into pet store favorites, they also changed their genome, a study has found…. The domestication of rabbits happened much more recently than that of cattle, sheep, pigs and dogs, which happened between about 15,000 and 9,000 years ago. Monks in monasteries in the south of France first domesticated northwestern europeans rabbits around 1,400 years ago….

so…religious dudes in the south of france were occupied with creating a better human society by tweaking people’s mating patterns right around the same time that some other religious dudes in the south of france were busy tweaking the nature of bunnies? presumably via artificial selection? is this a coincidence? did these monks and bishops hang out with each other and discuss…breeding practices? bunny eugenics perhaps? what did these guys know or think about domestication processes? i have no idea. maybe they didn’t know a thing. but i’d sure like to find out!

previously: happy council of agde day! and mating patterns of the medieval franks

(note: comments do not require an email. bunnies!)

“every society selects for something.” — greg cochran

every society selects for something. it does take some time for selection pressures to make a difference when it comes to the frequencies of “genes for” various behavioral traits, of course (unless the culling is extreme): twenty generations, maybe. forty is probably better. a few hundred? yeah, that’ll definitely do it. the point is, it doesn’t necessarily take millions of years for evolution by natural selection to work. not even tens of thousands. we don’t have to cast the net back to the paleolithic or even the mesolithic in our search for the origins of behavioral traits in human populations (although the roots for many of them are probably there…or even farther back to our common origin with other apes and even other social mammals, lizards, fruit flies, tomatoes etc., etc.) — we can and should look for selection pressures in more recent eras, too. and “the environment” that exerts these pressures on human populations is not just the natural world — it’s our social worlds, too.

this will be the first in a series of posts on manorialism in medieval europe, because i think that it’s incumbent upon every blogger to bore their readers to tears medieval society in northern europe (ca. 400-1500 a.d.) produced some quite unique selection pressures which very much shaped the characteristics and personalities of “core” europeans, i.e. the dutch (minus the frisians), the belgians, the french (especially the northeastern french), the english (especially the southeastern english), to some degree the lowland scots, the germans (especially those to the west), the scandinavians (especially those further south), the northern italians (especially those from the north italian plain), the northern spanish (especially catalonians), and to some degree the swiss. one of those selection pressures was, of course, europe’s Outbreeding Project, which i never shut up about. (sorry!) the other big one, i think, was manorialism — a communal agricultural system that was really an almost all-encompassing socio-religious-political system which, although its features and importance did vary at different times and in different locales, pretty much regulated nearly all aspects of medieval europeans’ lives. where it existed — a key point which i’ll come back to later.

the working theory around here is that the Outbreeding Project set up the selection pressures for getting rid of much of what we could call “nepotistic altruism” in core europe, allowing for greater cooperation and trust between unrelated individuals and, therefore, a more open and “corporate” sort of society. a second working theory is that manorialism set up selection pressures for a whole suite of traits including perhaps: slow life histories; future time orientation; delayed gratification; the good ol’ protestant work ethic; a general compliant nature and even rather strong tendencies toward conformity; perhaps even a high degree of gullibility; perhaps a few extra iq points; and even more cooperation and trust between unrelated individuals. or not. please keep in mind that i’m just thinking out loud in these posts. oh — the manor system also probably contributed to the selection for the reduction in impulsive violence. (i’ll be exploring more fully the various aspects of manorialism that i think may have created the selection pressures for these various traits in the coming posts — promise! just giving you a rough outline now.) the Outbreeding Project and manorialism very much went hand-in-hand as well — the medieval european manor system could not have happened without all of the outbreeding, and the Outbreeding Project was reinforced by the manor system (since marriage was often regulated within the manor system).
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manorialism — “classic,” bipartite manorialism (more on that below) — started with the franks in austrasia by at least the 600s or perhaps earlier and spread gradually southwards with the frankish conquest of, well, france and eastwards during the ostsiedlung. we find it just across the channel in southern england very early as well — there are references to what sounds like features of a manor system in the laws of king ine of wessex (688-726) [see mitterauer, pg. 43]. the medieval european manor system originated, then, roughly in the area outlined in green below (yes — this is the very same area where the Outbreeding Project began. which is convenient, really, ’cause i like not having to make multiple maps! in case you’re new here, the other lines on the map indicate the hajnal line.):

hajnal line - core europe

interestingly, the frisians, although quite centrally located on the coast of the netherlands in this core region, never experienced manorialism. mitterauer ties manorialism to cereal agriculture and the new agricultural techniques developed in the early medieval period (with the introduction of the heavy plow, etc.), so areas unsuitable for such farming — like mountainous regions or swampy areas — typically simply did not see the introduction of the classic manor system.

classic manorialism was introduced to southern france (but bypassed some more remote areas like the massif central) as those regions were conquered by the merovingians and carolingians between the fifth and eighth centuries and to northern spain around the eighth and ninth centuries. the bipartite manor system never reached the southern regions of spain that were controlled by the moors. there was a rudimentary form of manorialism in northern italy even before the area was made a part of the carolingian empire, but the region was heavily manorialized (especially by ecclesiastical monasteries) after charlemagne conquered the lombard kingdom in the 770s. classic, bipartite manorialism was never adopted in central or southern italy or sicily — nowhere in the byzantine world, in fact.

the franks also pushed eastwards, introducing the manor system to central europe, beginning in the eighth century. the border of this eastward movement was, for a couple hundred years or so, the eastern boundary of the carolingian empire (look familiar?). a renewed push eastwards began in the eleventh and twelfth centuries, and a slightly revised form of classic manorialism (a system based upon rents rather than work exchange) was introduced to areas/populations further to the east in central-/eastern-europe including the baltics, large parts of poland, bohemia, moravia, parts of slovakia, western hungary, and slovenia. quite obviously, these populations experienced manorialism for a shorter time than those to the west.

the “classic” form of manorialism never reached the farthest parts of eastern europe. eventually, a form of manorialism was adopted in russia and areas of eastern europe bordering russia, but it was quite different than the version western europe had had. this serfdom-heavy manor system in eastern europe also arrived very late compared to manorialism in western europe — in the fifteenth century (iirc) or in some areas even much later. classic manorialism had practically disappeared in western europe by this point.

in scandinavia, denmark was heavily manorialized relatively early i believe (probably around the time of the first wave of the ostsiedlung, although i must check the dates), and manorialism was also very much present southern sweden (scania). the more northerly parts of scandinavia — norway, northern sweden (or sweden north of scania), the swedish-settled areas of finland — didn’t have manors per se, but were covered by a unique version of “manorialism” in which much of the population was under the thumb of the church (and sometimes petty aristocratic landowners). i know my nordic readers are going to object to me saying that, but please wait for the post on manorialism in scandinavia before bombarding me with your counterarguments. thanks! (^_^) this unique form of “manorialism” arrived in northern scandinavia rather late — probably in something like the 1200s (i need to check on that date) — and departed late (the 1800s and even the 1900s in some areas). not sure what happened in the areas of finland not settled by swedes. and i’m pretty sure no form of manorialism ever took hold in iceland, although i reserve the right to be wrong about that. (~_^)

classic manorialism arrived late in ireland — in the late 1200s — and was introduced by the anglo-normans. there was never really much manorialism in wales or the highlands of scotland, although kind david did introduce it to the lowlands of scotland in the 1100s. not sure how well it took hold there, though. i’ll let you know as soon as i do. proper classic manorialism wasn’t really found in cornwall, either, and manors were not very prevalent in east anglia, although there were some.

there was never any manorialism in the balkans.

nor was there ever any classic, bipartite, european-style manorialism in the arabized, islamic world or in china, although there were plenty of large estates in china throughout its history. (don’t know about japan or the korean peninsula.) the difference between medieval european manors and the manors of china has been characterized as a difference between manorialism — which was a sort-of communal agricultural system in which everyone who worked on the manor was a part of a familia — and landlordism, which is what you had in china [pgs. 11-12]:

“In two major works in particular (Hu Rulei 1979; Fu Zhufu 1980), we find sustained analyses of the differences between the socioeconomic structure of imperial China and that of the precapitalist West…. For Hu Rulei, the key lies in the differences between Chinese ‘feudal landlordism’ (*fengjian dizhuzhi*) and European ‘feudal manorialism’ (*fengjian lingzhuzhi*). In the European feudal manor, landownership or economic power was merged with military, administrative, and judicial powers; each manorial lord exercised the entire range of those powers. The state system of manorialism was thus one in which sovereignty was parceled out. In Chinese landlordism, by contrast, political authority came to be separated from economic power through private land-ownership and the frequent buying and selling of land. This made possible the centralized imperial state system. Landlordism and the centralized imperial state thus made up an interdependent politicoeconomic system that must be distinguished from European manorialism. Hu’s is an analytical model that can help explain the differences and hence also their different paths of sociopolitical change in the modern era.

“Fu Zhufu has pointed to another difference between manorialism and landlordism. In the serf-based manorial system, the lord had to look to the subsistence and reproduction of his workers, lest the very basis of the manorial economy be undermined. But the Chinese landlord was under no such constraints. He could seek the highest possible returns that the land-rental market would support (Fu 1980: 9-10, 201-2). Though Fu skirts the issue here, it is obvious that such principles became harshest when the pressures of social stratification were joined by the pressures of population; under those conditions, a tenant who failed to survive could always be replaced by another. Landlordism could become an institutional system in which the poor tenants were pressed below the margins of subsistence.”
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which brings me, now, to some of the various characteristics of classic manorialism and the selection pressures that i think they may have exerted.

– the bipartite estate. the bipartite estate was a key aspect of classical (north)western european manorialism. basically, the manor was divided into two parts: the lord’s part — his farm or demesne — and the peasants’ or serfs’ parts — all their individual farms. the serfs or villeins or whatever you want to call them (there were multiple categories of these peasant farmers and a range of names for them) each had farms to work which were granted to them by the lords (keep in mind that sometimes those “lords” were bishops or monks who ran the monasteries). in the earlier part of the medieval period, the serfs owed labor to the lord of the manor as payment — they were obliged to help work the lord’s demesne — but they also independently worked the farms which they were granted, both to sustain themselves and perhaps make a little profit by selling any extra produce to the neighbors or in a market. there were other obligations, too, but the above was the fundamental gist of the whole system. later in the medieval period, the duty to provide labor switched over to a more simple and direct rent system.

also early on in the period, serfs were given (or assigned) farms to work by the lord of the manor. as a young man, you might not be given the same farm that you grew up on — that your parents had worked — especially not if your father/parents were still productive workers. the lord of the manor, or his steward, would just grant you another farm on the manor to work…if there was one available…and if he chose to do so (presumably based on your merit or your familiy’s record). this system eventually changed as well into one in which a son (typically the eldest son) would “inherit” the farm that his father/parents had worked. not sure when this happened. must find out.

not everyone who was a member of a manor operation would be granted a farm to run. some individuals were just laborers on the manor (“cottagers” in england, for example), and there were plenty of domestic servants serving in the manor house, too.

i think that there are potentially selection pressures here for several different traits or qualities. if we ask ourselves, what sort of individual would’ve done best living in this bipartite estate system, i.e. which individuals with which sorts of traits would’ve managed to reproduce the most, i think it might’ve been people with qualities including: being hard-working or industrious — those that made the most of the farm grant and produced the most food to support the most number of kids and even to sell extra produce for a profit; perhaps smarter than some of the neighbors (like the cottagers) — for the same reasons as hard-working; future time oriented — you had to be patient and wait for a farm to become available, or later in the period wait for your father to hand over the farm or die, and not start philandering about the manor before you could afford to raise kids (you also might not be granted a farm, or acquire yourself a husband, if your reputation was ruined beforehand); slow life histories — those individuals who could hold off on reproducing too early would’ve been rewarded with farms, those that did not would’ve been shunned and would lose the opportunity to reproduce further; and compliancy — you didn’t rail (too much) against the man in the manor, and anyone that did wouldn’t have gotten a farm and may have, if they caused too much trouble, been shipped off to a monastery for life (more on that in a later post).

– villikation and familia. villikation is the term that german researchers use when referring to the fact that the manor and all its inhabitants/workers were managed by someone, either by the lord of the manor himself or by a steward who the lord had put in charge of running the place. you would think that, as a serf or tenant farmer on a manor, you wouldn’t want to run afoul of whoever was in charge, and very often those that did were shipped off the manor (to monasteries), so it seems to me that there might’ve been further pressures here to select for compliant and cooperative individuals.

familia was the word used for everyone who was a member of a particular manor! it was a term used especially earlier in the medieval period, but i think it was in usage throughout the entire era (need to double-check that). from mitterauer [pg. 57]:

“On the one hand, there was the villa, the lord’s manor, or the stewards’ manor, with its resident labor force, the members of which were not tied to one another by kinship; on the other hand, there were the farms of the *servi casati*, that is, of the unfree laborers and their dwellings, as well as the *coloni* who were bound to the soil and therefore to a house. Together they formed the *familia*, an overarching household embracing several households.”

a classic (north)western european manor, then, almost sounds like a 1960s hippie kibbutz, at least when it came to the relatedness of the individuals on the estate. (unlike a hippie kibbutz, though, The Man was clearly in charge.) the people living and working on a medieval manor in (north)western europe were not all members of one extended family or clan (which you do see elsewhere, like in eastern europe, especially russia, or southern china). this system, along with the Outbreeding Project, might’ve encouraged the selection for individuals who were willing to cooperate with other (comparatively speaking) unrelated persons. it might even have helped, along with the Outbreeding Project which got rid of much nepotistic altruism imho, to select for highly trusting — and quite highly trustworthy — individuals.

– open-field system. another key feature of (north)western european manorialism was the open-field system in which shares of large “fields” were apportioned out to each family on the manor — each household would get a long strip or strips within one of these huge fields in which to grow their crops. open-field systems were used by the pre-christian germans and slavic populations (iirc), but in those contexts, extended family/kindred/clan members typically shared the fields. again, in the classic manor system, we have more unrelated individuals/families sharing these fields. residents of the manor regularly policed one another, bringing each other to the manorial court if they thought someone was cheating in the open-field system (and also in the usage of the commons), so, again, here we might have the selection for cooperative and trustworthy individuals.

– ecclesiastical manors. i think the presence (or absence) of ecclesiastical manors in any given area might be very important. apparently, ecclesiastical manors exercised more control on their residents, and until later in the period, than those headed by lay lords (more on this in a later post). so, i’d expect all of the behavioral traits associated with manorialism to be even more pronounced in areas/populations that had more than their fair share of ecclesiastical manors: south-central england, france, germany, and northern italy (and northern scandinavia?).

again, these are all just some ideas. Further Research is RequiredTM! would be cool if someone looked through some manor records to see if they could find out which, if any, class of peasants/serfs managed to reproduce more successfully. maybe someone already has?

if/when the “genes for” any or all of the behavioral traits i’ve mentioned here in this post are discovered, my prediction is that the frequencies for them in european populations will be highest in those in the core area and, thanks to the historical origins and spread of manorialism (and the Outbreeding Project), that these frequencies will reduce with distance from that core. again, i reserve the right to be completely and utterly wrong about that. (~_^)

that’s it for now. stay tuned for a bunch of posts on medieval manorialism in the coming weeks! but first, some other business….
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previously: big summary post on the hajnal line and medieval manoralism and the hajnal line and behind the hajnal line and medieval manorialism and selection…again und die ostsiedlung

(note: comments do not require an email. a french manor: chateau de montargis)

one of the neatest things i learned from Albion’s Seed is that there wasn’t one american revolution, there were four! they never teach you this sort of exciting history in middle school — at least they didn’t in the working-class, roman catholic middle school that i went to — which wasn’t a middle school at all but just the seventh and eighth grades. i was sooo deprived as a child… [kindle locations 13525-13555]:

“The Revolution was not a single struggle, but a series of four separate Wars of Independence, waged in very different ways by the major cultures of British America. The first American Revolution (1775-76) was a massive popular insurrection in New England. An army of British regulars was defeated by a Yankee militia which was much like the Puritan train bands from which they were descended. These citizen soldiers were urged into battle by New England’s ‘black regiment’ of Calvinist clergy. The purpose of New England’s War for Independence, as stated both by ministers and by laymen such as John and Samuel Adams, was not to secure the rights of man in any universal sense. Most New Englanders showed little interest in John Locke or Cato’s letters. They sought mainly to defend their accustomed ways against what the town of Malden called ‘the contagion of venality and dissipation’ which was spreading from London to America.

“Many years later, historian George Bancroft asked a New England townsman why he and his friends took up arms in the Revolution. Had he been inspired by the ideas of John Locke? The old soldier confessed that he had never heard of Locke. Had he been moved by Thomas Paine’s Common Sense? The honest Yankee admitted that he had never read Tom Paine. Had the Declaration of Independence made a difference? The veteran thought not. When asked to explain why he fought in his own words, he answered simply that New Englanders had always managed their own affairs, and Britain tried to stop them, and so the war began.

“In 1775, these Yankee soldiers were angry and determined men, in no mood for halfway measures. Their revolution was not merely a mind game. Most able-bodied males served in the war, and the fighting was cruel and bitter. So powerful was the resistance of this people-in-arms that after 1776 a British army was never again able to remain in force on the New England mainland.

“The second American War for Independence (1776-81) was a more protracted conflict in the middle states and the coastal south. This was a gentlemen’s war. On one side was a professional army of regulars and mercenaries commanded by English gentry. On the other side was an increasingly professional American army led by a member of the Virginia gentry. The principles of this second American Revolution were given their Aristotelian statement in the Declaration of Independence by another Virginia gentleman, Thomas Jefferson, who believed that he was fighting for the ancient liberties of his ‘Saxon ancestors.’

“The third American Revolution reached its climax in the years from 1779 to 1781. This was a rising of British borderers in the southern backcountry against American loyalists and British regulars who invaded the region. The result was a savage struggle which resembled many earlier conflicts in North Britain, with much family feuding and terrible atrocities committed on both sides. Prisoners were slaughtered, homes were burned, women were raped and even small children were put to the sword.

“The fourth American Revolution continued in the years from 1781 to 1783. This was a non-violent economic and diplomatic struggle, in which the elites of the Delaware Valley played a leading part. The economic war was organized by Robert Morris of Philadelphia. The genius of American diplomacy was Benjamin Franklin. The Delaware culture contributed comparatively little to the fighting, but much to other forms of struggle.

“The loyalists who opposed the revolution tended to be groups who were not part of the four leading cultures. They included the new imperial elites who had begun to multiply rapidly in many colonial capitals, and also various ethnic groups who lived on the margins of the major cultures: notably the polyglot population of lower New York, the Highland Scots of Carolina and African slaves who inclined against their Whiggish masters.”

pretty sure most of you are familiar with fischer’s four american folkways and their origins. i’ve written a handful of posts on the histories of the original populations of these folkways — when they were still back in england that is.

there’s this post: east anglia, kent and manorialism — the puritans who went to new england were mostly from east anglia, or at least the eastern/southeastern part of england. the east anglians seem to have been quite outbred comparatively speaking, but perhaps not quite as much as the populations of southern and central england (i.e. the home counties). they seem to have hung on to extended families — village- or hamlet-based groups of brothers and their families — for longer than other populations in the southern half of britain, although perhaps that was more a side-effect of the lack of manorialism in the region rather than some residual inbreeding. the new englanders had fought their war of independence because they “had always managed their own affairs” — that was pretty true of east anglians, too, since they had (mostly) never been under the yoke of manorialism. interestingly, they had a remarkably (for the time) low homicide rate in the thirteenth century.

i’ve got a couple of posts related to those rambunctious folks from the backcountry whose ancestors came from the borderlands between england and scotland. libertarian crackers takes a quick look at why this group tends to love being independent and is distrustful of big gubmint — to make a long story short, the border folks married closely for much longer than the southern english — and they didn’t experience much manorialism, either (the lowland scots did, but not so much the border groups). did i mention that they’re a bit hot-headed? (not that there’s anything wrong with that! (~_^) ) see also: hatfields and mccoys. not surprising that this group’s war of independence involved “much family feuding.”

i wrote a whole series of posts on the north midlands/mid-atlantic quakers, because i knew the least about them. you might want to start with the last one first — quaker individualism — since it sorta sums up everything i found out about them. the other posts are (in chronological order): geographical origin of the quakers, on the topographical origins of the quakers, and the myddle people. what i reckoned about the midlanders/quakers is that they are some of my inbetweeners — they are some of the outbreeders of europe, but they came to The Outbreeding Project a bit late since they’re right on the edge of “core” europe (i.e. roughly the area circled in green on this map). so they don’t have the extended family orientation of the more recently inbreeding border reivers who were even further away from the “core” (to the north), but they had a very strong orientation toward the nuclear family — almost kinda freakish (not to be rude). the midlanders/quakers lean towards a strong individualism, too, reminiscent of the backcountry folk, but without the strong familism. that’s why i dubbed them inbetweeners. (the east anglians might be inbetweeners, too. not sure. Further Research is RequiredTM!) colin woodard said of the quakers [reference in this post]: “Quakers were also by nature inclined to challenge authority and convention at every juncture.” so, not surprising that they, too, rebelled against the english king!

unfortunately, i haven’t got a single post on the virginians from the south of england — fischer’s distressed cavaliers and indentured servants. they ought to be some of the most outbred of the english, which, perhaps, was why they fought for lofty ideals like life, liberty, the pursuit of happiness, and the belief that all men are equal…except for (*ahem*) the slaves. the different origins of the settlers of the tidewater versus the deep south (per colin woodard) perhaps make a difference here — the landowners of the deep south were a self-sorted group of the second sons and grandsons of plantation owners in places like barbados (just like benedict cumberbatch’s ancestors!) — they might not have been big on universalistic ideas. need to find out more about the origins of both of these groups.

if you haven’t read Albion’s Seed, you really ought to! colin woodard’s American Nations, too, which divides up the u.s.’s folkways in a slightly different manner plus adds a whole bunch of others not considered by fischer (like french and spanish north america). and jayman has written approximately eleventeen gaZILLion posts on the american nations which you should definitely check out! i don’t even know where they all are, but you can start with one of the most recent ones, if you haven’t seen it already. (^_^)

that there were four american revolutions is a result of the fact that four (five?) somewhat different english populations settled in different regions of north america. the cultural and attitudinal differences between these regions persist to this day because, undoubtedly, there are genetic variations between the populations — probably average genetic differences in the frequencies of genes related to behaviors, personality, and even intelligence. these regional differences also persist because, since the very founding of the united states, like-minded people have been self-sorting themselves within the country so that they group together — and that sorting process has not been slowing down.

(note: comments do not require an email. albion’s seeds.)

this is my response to jayman’s post of yesterday, Where HBD Chick’s Hypothesis Works. i was going to leave these thoughts in a comment to his post, but i quickly realized that my comment was going to be pretty long, so i figured i’d just make it a post here. i should just say at the outset that i agree with pretty much everything jayman had to say (^_^) — with a couple of minor quibbles — so this comment will mostly be me rambling about those, plus i’ll be throwing in a couple of “thoughts for future research.” you should definitely go read his post first if you haven’t already before reading my comments. pay attention to his map of how well the hypothesis works in different areas — it’s great! (^_^)

ok. jayman says:

“As we see, from what we know of historic mating patterns and behavior of people today, HBD Chick’s hypothesis works excellently across much of the world. This is especially true across Europe, the Middle East, and much of the Muslim world, and in China.”

yes. on several occasions i’ve wondered if this inbreeding/outbreeding idea really applies mainly, or only, to the indo-european world + the arabs. but the situation of china seems to fit well, too, so i think the general theory is probably more widely applicable (assuming for a sec that it’s correct at all — which it might not be). as i’ll argue below (one of my quibbles), i think the theory might also hold pretty well for japan although Further Research is RequiredTM. (actually, Further Research is RequiredTM for most areas of the world — especially lots of actual genetic/real scientific research!)

more from jayman:

“There are however a couple of places that don’t seem to fit as well. Most poignant of these is sub-Saharan Africa. HBD Chick’s hypothesis doesn’t cover much of Africa, especially the non-Muslim parts. It’s unclear if the historic mating among non-Muslim Blacks was particularly consanguineous (though it was, and remains in many places, polygynous). However, as we clearly know, sub-Saharans do behave like considerably clannish people in some ways, yet a lot more like typical outbreeders in other ways.”

even though i haven’t posted much about sub-saharan africa — yet! — i have been reading up and taking notes on the mating patterns of sub-saharans africans, and let me tell you — there are a LOT of sub-saharan african populations (tanzania alone has more than 120, or more than 260, ethnic groups depending on how you count them! whew!), so, as you can imagine, there is a wiiiide variety of mating patterns on the continent. if i were to make an off-the-cuff guess from what i’ve read so far, i’d estimate that maybe 40%-50% of sub-saharan populations currently practice cousin marriage or did in the recent past (none of them practice the really inbred fbd marriage type of the arabs — except for some northern muslim populations — and even they don’t marry their fbds as consistently as the arabs do). that is just a guess, though. and, then, there’s the polygamy, which also serves to narrow the genetic relatedness in populations, and, so, might trigger similar selection processes for “genes for clannishness” (whatever they might be). and polygamy seems to be very common throughout sub-saharan africa — it’s found almost everywhere (although not everyone can afford to practice it, of course).

the trick will be to try and reconstruct, if at all possible, the historic mating patterns of sub-saharan african populations, especially since historical records for the continent are few and far between. there are historic records for some sub-saharan populations, mainly dating from post-european contact times, of course, and many of them might be useful — a lot of missionaries were hobby ethnographers and recorded loads of cultural data about the people they hoped to convert. genetic data would no doubt be more useful still. (btw, see what i had to say about the mating patterns of african americans and the igbo of nigeria in the comments thread over on jayman’s blog.)

in jayman’s paragraph above, he referenced this old post of mine — civic societies ii — in which i pointed out that the sub-saharan africans surveyed in the world values survey are quite civic, i.e. they are frequently active in voluntary organizations, much more so than peoples in the middle east or eastern europe (see the charts in that previous post). that seems, to me, to be an outbred trait — at least it is very characteristic of northwest europeans. the bamileke of cameroon, too, have a lot of non-familial associations in their society, and they have probably avoided cousin marriage for at least a couple of hundred years.

seven sub-saharan african countries were included in those world value survey results (see this post) — burkina faso, ethiopia, ghana, mali, rwanda, south africa, and zambia — a selection which offers a fairly good regional spread around the continent. i should drill down into those world values survey results to see if i can find out more specifically which subgroups in those populations (if any in particular) were surveyed in each of the countries, and i should try to find out more about the historic mating patterns of those groups. there’s a plan for some future blogging right there!

from jayman again:

“However, farther south in Africa are the San hunter-gatherers (the Bushmen), who were intentional outbreeders, with marriage occurring across tribes. However, overall rates of violence among them are comparable to those found in their Bantu neighbors.”

ack! i still haven’t read more about the bushmen. put that down on the Further Research is RequiredTM list as well!

and this:

“Muslim Central Asia (including the Uyghur province) hasn’t been directly looked at by HBD Chick. But presumably mating patterns there have been similar to the rest of the Muslim world, which would seem to explain the levels of clannishness and corruption there.”

from what i’ve read, the central asians — especially in all of the -stans — tend to avoid any marriage within the paternal clan out to the seventh generation, so in that way they are very unlike the arabs and pakistanis and afghanis. father’s brother’s daughter (fbd) marriage really does seem to have stopped at the edges of the eighth century caliphate. in some regions of central asia, there is also an avoidance of close cousin marriage within the maternal line out to the third generation; in other places central asians do marry their first and second cousins in the maternal line — or have done until fairly recently. this fits with the broader preference of mother’s brother’s daughter (mbd) marriage in asia (where cousin marriage occurs). also, these patterns of avoiding marriage especially in the paternal line, and even sometimes in the maternal line, matches with at least some of the subgroups in tibet. as we saw the other day, first cousin marriage was commonplace in and around lhasa (at the very least) in the 1700s, but has disappeared since that time. perhaps close cousin marriage was also more common throughout central asia and has disappeared in more recent times — or is still in the process of disappearing. dunno. Further Research is RequiredTM.

“India and Southeast Asia also haven’t been discussed much by HBD Chick, either.”

india. *sigh* gotta love india (and indians!) for all of its anthropological diversity, but i have to admit that i have been avoiding india due to the complexity of the mating patterns there. all of those castes!! *sigh* the one very, very general broad pattern that i do know about india right now is that consanguineous marriages are more frequent in southern india than in the north (see the map on consang.net) AND a lot of those consanguineous marriages have been awfully close — uncle-niece marriage is common in southern india — up until very recently (there’s still quite a bit of uncle-niece marriage in the south nowadays, i believe). so, if the theory’s right, then (looking away from the muslims and christians and sikhs, etc., and just focusing on the hindus) there ought to be more clannishness and nepotism and corruption in southern india than in the north. i don’t know if that’s the case or not, but that ought to be how it is. the population ought to be more clannish in the south. similarly, there ought to be more clannishness/corruption/etc. in southern than in northern china — and i do know that clans are more important in southern china than in the north. again, need to try to reconstruct if close marriages were common historically in india and/or china — this should be easier for these populations than for africa since india and china are, obviously, literate civilizations and have been for many millennia.

southeast asia i just haven’t gotten around to yet, unfortunately.

“The Muslim sections of Southeast Asia fit the pattern seen with the core Muslim world, it would seem.”

yes and no. like the central asian muslims — and unlike the arabs/pakistanis/afghanis — the muslims of southeast asia probably avoid fbd marriage. it would be interesting to know if the population of aceh province in indonesia happens to practice particularly close marriage, though, since they have some of the strictest islamic codes of anywhere in indonesia.

jayman again:

“And the Papuan people of New Guinea are famous for being the most tribal people in the world, with the island hosting over *1,000* different languages!

like sub-saharan africans, png-ers have a wide variety of mating patterns! some groups absolutely, definitely have a preference for marrying close cousins while others outbreed. look for a post real soon on some apparent outbreeders from png — the baining!

more jayman!:

“Korea and especially Japan do not fit quite as seamlessly. Japan has had a history of cousin marriage, and the situation in Korea is unclear. Yet neither country is fractured into mutually distrustful clans as is China. Indeed, Japan has a functioning ‘commonweal’ society. However, it is not necessarily like the outbred Northwest Europeans either, possessing some characteristics of a clannish society [those are all unique links in this sentence-h.chick]. It is possible that these countries, like Finland & Iceland in Europe, are also ‘inbetweeners’ of sorts, and possess a distinct hybrid between clannish and non-clannish, as was the topic of my post Finland & Japan.”

yeah. can’t tell you anything at all about korea, because i still haven’t read up on korea yet! (except what misdreavus told me, which is that the upper classes in korea avoided close marriages. interesting.)

japan. yes, japan. japan is probably some sort of “inbetweener” group like jayman suggests — inbetweeners being not extremely inbred (like the arabs) but not being very outbred either (like northwest europeans). japan is apparently not as squeaky clean civic-wise as most of us think, although obviously the japanese are WAY more civically behaved than most peoples! if you look at anatoly karlin’s corruption reality index, the japanese actually score lower than most northwest europeans, and group together with bulgaria, croatia, france, and argentina, as far as corruption goes. and nearly as bad as italy! in 2010, nine percent of japanese people responded that they had to pay a bribe during the previous year, whereas zero percent of danes reported this, one percent of british people, two percent of germans, and five percent of americans. (meanwhile, eighty-nine percent of liberians did! and eighty-four percent of cambodians.) i also had a researcher tell me that, in a study which they conducted (not published yet, i don’t think), the japanese actually scored pretty low on interpersonal cooperation tests — which surprised these researchers. so, something is up with the japanese. they did marry close cousins at a pretty significant rate (ca. 22% — that’s roughly half the rate of sicilians in the early twentieth century) right up into the early twentieth century (see also here). so, i think that the japanese might actually fit the “clannishness” model more than is supposed. they don’t behave as clannishly as the chinese, but they are rather clannish.

jayman had this to say about the japanese and east asians — with which i heartily agree:

“The other possible ingredient could be this: local conditions – often imposed by the State or other local powers – may affect the course of evolution of a people despite the local frequencies of inbreeding/outbreeding. We see this to an extent in China, where considerable genetic pacification – under the direction of the State – served to reduce aggressiveness of the Chinese people despite their considerable clannishness. Perhaps this explains what we see in Japan.”

also this:

“As well, of course, the initial characteristics of the people in each of these areas may have some bearing on their outcomes today, as these traits may affect the precise course of evolution in these places.”

absolutely!

the other populations of the world that jayman mentions that i haven’t discussed (like australian aborigines) i just simply haven’t researched. yet! Further Research is RequiredTM! (^_^)
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i’m obviously not the first person to think that mating patterns + inclusive fitness might affect the selection of genes related to social behaviors. that would be william hamilton [pdf]. other population geneticists have played around with the idea, too. in the blogosphere, steve sailer was the first to connect cousin marriage with things like nepotism and an absence of (liberal) democracy in societies — after parapundit pointed out the odd connection between those things in the middle east. even saints augustine and thomas aquinas (and st. ambrose, btw) figured there was probably a connection between mating patterns and the structures and functioning of a society. so does the economist avner greif [pdf], although he doesn’t consider the biological side of it (which is completely ok!).

furthermore, the historian michael mitterauer — who specializes in the history of the european family — understands that there is some sort of connection between mating patterns and family types and size (and the functioning of society), although he doesn’t grasp that the explanation is probably biological either (which is completely ok!). (the more inbred the larger the family; the more outbred, the smaller — i think.) and all sorts of thinkers from engels to weber to durkheim to todd have figured out, in different ways, that family types and structures affect the workings of society.

so even if the specific inbreeding/outbreeding theory discussed on this blog is wrong, i think it’s valuable to examine the mating patterns and family types of human populations. who mates with whom — in other words, the ways genes flow through a population down through the generations — has got to be one of the more important topics in population genetics, afaics! and, at the very least, the prevalence of specific family types in populations must affect selection pressures, since families are a large part of the social environment in any society.

in any event, i just personally find all the different mating patterns and family types interesting! especially in the light of sociobiology. so i’m probably not going to stop blogging about them any time soon. don’t say i didn’t warn you! (~_^)

oh, and very importantly — thanks, jayman! (^_^)

(note: comments do not require an email. albatross!)

holy toledo! two week’s worth of links! happy friday! (^_^)

John Derbyshire On Nicholas Wade’s A TROUBLESOME INHERITANCE – A Small, But Significant, Step For Race Realism“Wade raises high the banner of race realism and charges head-on into the massed ranks of the SSSM. He states his major premise up front, on page two: ‘New analyses of the human genome have established that human evolution has been recent, copious, and regional.’ Those last four words are repeated at intervals throughout the narrative. They are, as it were, the keynote of the book; Wade returns to them many times to anchor his observations — and some speculations — on the history and development of human societies.” (my emphasis there – h.chick)

henry harpending on science“[T]his is perhaps at the heart of the slander of the so called hbd-crew that circulates. Most of us are really interested, in our hearts, in theory and models. This is the way that most of science works…. You state somewhere that the hbd crew is obsessed with IQ. Seems so, but wait! IQ is literally the only thing that can be reliably measured of a whole constellation of interesting traits. It really does work in the sense of telling one whom to hire or whom to admit to graduate school. You also speak of what we ‘believe’ but the whole fun of science is falsifying hypotheses, not believing them. I would give my eye teeth (if I had them) to come up with something besides IQ to look at.” (my emphasis again – h.chick)

Digging For Gold: Study Says Your Race Determines Your Earwax Scent – h/t hbd bibliography!

Austronesians Out of the Cauldron“…the emergence of Austronesians. Linguistics and archaeology already were rather clear on the pattern of expansion, and when. But now an ancient DNA remain from off the coast of Fujian dated to ~8,000 years ago solidifies in totality the where and when. This is not an argument anymore.” – from razib.

New Diet, Sexual Attraction May Have Spurred Europeans’ Lighter Skin“[A] new study of ancient DNA concludes that European skin color has continued to change over the past 5000 years, suggesting that additional factors, including diet and sexual attraction, may also be at play.” – see also: Natural selection has altered the appearance of Europeans over the past 5,000 years.

It made their brown eyes blue…“A recent report in PNAS shows the inhabitants of the Ukraine and its environs had much darker hair, skin, and eyes back in the Bronze Age and earlier.” – from greg cochran.

Did Europeans become white in historic times? – from peter frost.

Pause Is Seen in a Continent’s Peopling“Using a new method for exploring ancient relationships among languages, linguists have found evidence further illuminating the peopling of North America about 14,000 years ago. Their findings follow a recent proposal that the ancestors of Native Americans were marooned for some 15,000 years on a now sunken plain before they reached North America.”

The place of the Armenian language in the Indo-European family“A very interesting talk at the Library of Congress making a good case for a Greek-Phrygian-Armenian clade within the Indo-European family.” – from dienekes.

One Million Brits ‘Descended from Vikings” DNA Study Claims“Around one million Britons, or one in 33 men across the UK, can claim direct descent from Vikings, according to a new DNA study. Men from the far north of Scotland were most likely to provide a direct match with almost a third (29.2%) of the men from the Shetland Islands testing positive for Viking blood.” – h/t ed west!

Genetic Architectures“The point is that the genetic architecture of a quantitative trait does not have to be the same in different populations of the same species. For example, I have the impression that height is not as highly polygenic in Pygmies as it is most other human populations. There’s a particular region on chromosome 3 that seems to influence height- you don’t see such a concentration in Europeans.” – another from greg cochran.

Molecular genetic contributions to socioeconomic status and intelligence – h/t billaire! who tweeted: “21% of the var. in education level, 18% of SES, 29% of cognitive ability explained by COMMON SNPs in Scottish sample.”

Study finds genetic link between height and IQ“A team of researchers at Edinburgh University in Scotland has found a correlation between genes associated with height and those associated with intelligence. In their paper published in the journal Behavior Genetics, the group describes how they studied the DNA of 6,815 unrelated people and discovered what they describe as a direct correlation between height and intelligence—taller people are smarter, they say.”

HVGIQ: Puerto Rico – from jason malloy.

Population differences in intellectual capacity: a new polygenic analysis – peter frost on davide piffer’s work.

Evidence for the general factor of personality as social-effectiveness

Intelligent people are more likely to trust others“Intelligent people are more likely to trust others, while those who score lower on measures of intelligence are less likely to do so, says a new study. Researchers based their finding on an analysis of the General Social Survey, a nationally representative public opinion survey carried out in the United States every one to two years.” – h/t mr. mangan, esq!

Openness to experience and aesthetic chills: Links to heart rate sympathetic activity“These results suggest links between openness to experience and sympathetic nervous system activity explaining, at least in part, relationships of openness to such traits as aesthetic chills.” – h/t stuart ritchie!

Psychological refractory period in introverts and extraverts“Evidence for faster stimulus analysis in extraverts compared to introverts.”

‘Free to Be’ Boys and Girls: 40 Years After the Failed Gender Revolution“1974’s ‘Free to Be…You and Me’ feels like an eternity ago. And, amazingly, kids and adults have yet to morph into mutually respectful, non-gendered human persons.” – from christina hoff sommers.

Personality Regions: The Friendly Midwest, the Left Coast and the Wicked (Possibly Irish) Witch of the Northeast – from staffan.

Want Success? Choose the Right Parents“Gregory Clark’s startling new book, ‘The Son Also Rises,’ asks you to rethink everything you thought you knew about social mobility. His research, if it’s correct, isn’t good news. It says that socio-economic status is mostly a matter of nature not nurture, and suggests that trying to help the disadvantaged move up won’t make much difference.” – h/t alice teller! – see also: Social mobility: Have and have not“Mr Clark follows his logic to an unexpectedly egalitarian end. Redistribution is sensible, he argues, not in order to boost mobility but because mobility is intractably low. The cream will rise regardless, and so paying extraordinary salaries to capable workers is unnecessary. If high rates of mobility are used to excuse or justify inequality, he suggests, then the reality of low mobility implies something quite different: t hat great inequality serves little purpose and redistributing income from the rich to the poor might raise overall welfare at little economic cost. This makes for uncomfortable reading for those of all ideological persuasions.”

Why HBD“As I have tired to explain in my earlier post, Environmental Hereditarianism, the behavioral and physical traits of people are environmentally context-dependent. The broad environmental context regulates the expression of the genes. There is *not* a dichotomy between genes and ‘environment’. Nor could there be one – we are always ‘with’ both. The broad environment includes geography, climate, technology, and prevailing social landscape (otherwise known as ‘culture’). When the social-technological-geographic landscape changes, you can have broad behavioral change all without genetic change. This explains secular changes that occur too quickly to be a result of evolution, such as the sexual revolution, the modern rise in irreligiosity, the increase in the obesity rate, etc.” – from jayman.

Key connection“Biologists zero in on role of plasticity in evolution. For more than a century, scientists have suggested that the best way to settle the debate about how phenotypic plasticity — the way an organism changes in response to environment — may be connected to evolution would be to identify a single mechanism that controls both. Harvard researchers say they have discovered just such a mechanism in insulin signaling in fruit flies. Cassandra Extavour, an associate professor of organismic and evolutionary biology, and grad student Delbert André Green II were able to show that a single molecular pathway plays a role in both heritable changes in the flies’ number of ovarioles — egg-producing compartments in the ovaries — and in how they react to their environments by shutting down some ovarioles. The study is described in a paper published this month in the Proceedings of the Royal Society B. ‘This is the first example, to my knowledge, that shows this link — between heritability and plasticity — being controlled by the same mechanism,’ Extavour said. ‘What we’ve done with this paper is show that an important trait that controls how many offspring a fruit fly will have exhibits both heritable variation and phenotypic plasticity, and that both are controlled by insulin signaling.'” – h/t steven pinker!

Morality and the Lament of the Liberal Atheists“Moral relativism is the ground state of living things. It doesn’t work for a social species like ours. If every one of us tried to monopolize all the available resources within his grasp at the cost of everyone else, the chances that any given individual would survive and reproduce would be drastically reduced. Therefore, morality. It exists because, from an evolutionary perspective, it works. It will continue to function just as it always has, even if 100,000 philosophers shout at the top of their lungs that it’s irrational. Of course it is, but it doesn’t matter. We will continue to perceive the good and evil that seem so real to our imaginations as absolutes. It is our nature to do so….” – from helian

coolest. story. ever. (in the past two weeks.): The Woman Who Can Will Herself Out Of Her Body – h/t keith laws!

Hypothesis on Why Northwest Europe Began Outbreeding“It could just be coincidence that the outbreeding areas that coincide with other positive hajnal line traits were also lands conquered by men from tribes with the traditions of Germanic kingship. These kings were illiterate barbarians seeking legitimacy and thinking long term at the security of their line ruling…. This is a hypothesis, but the position these rulers were in was one of new conquerors in foreign lands. They needed to create and encourage loyalty in the natives as well as find a way to secure their individual line as king in a manner that was different from what their people, the conquerors, were accustomed to. The Church, an institution eager for power in a new area as well, offered an opportunity to import a political infrastructure and change the social make up of their new lands. Even moreso in England than the rest of core Europe, the Church and the elite’s motivations and goals overlapped perfectly. Christianity was new to them and new to the Britains, but as conversions mounted, it was a shared trait amongst them all. That shared identity was the warrior-chiefs’ way to have rule and kingship legitimized. That shared identity made the natives and newcomers men of Kent or East Anglia, later England, and not of the clan.” – good stuff from son of brock landers!

Rise of the West and the Hajnal line – from mr. mangan, esq.

The Low Fertility Of Urban Liberals Is A Feature Not A Bug – from heartiste.

The Achilles’ Heel of Northern Europeans: Outbreeding? – from alfred clark.

The Medieval Mind“The medieval character was not just about poisoning rivals and raping their daughters. That picture misses the raw and unquestioned nationalism, the impulsivity, the superstition, the childishness (in Barbara Tuchmann’s words), the present time-orientation.” – from elijah.

On Digit Ratio and its Implications – from sisyphean the mad contrarian.

psychO – from the awesome epigone. linking to this mostly for the pictures – awwww! (^_^)

The genes that mean you have a good ear for music“Musical aptitude may be partly down to genes that determine the architecture of the inner ear.” – h/t simon makin! – alternatively: you, too, can have perfect pitch! (~_^)

The Origin of Ideology“Are left and right a feature (or bug) of evolution?” – review of a couple of books.

Do Women’s Mate Preferences Change Across the Ovulatory Cycle? A Meta-Analytic Review – answer: yes. – see also: Intersexual conflict across women’s ovulatory cycle“Results indicate that (a) men are particularly self-assertive toward partners when their partners are fertile; (b) similarly, women are especially self-assertive toward partners when they are fertile; (c) women report engaging in more behaviors that resist male vigilance and mate-guarding when they are fertile, especially in ways that are unobservable to male partners; (d) these effects are especially strong when women themselves report greater attraction to men other than partners when they are fertile, compared to the luteal phase.” – h/t robert burriss!

Study finds less cooperation among women than among men where hierarchy is involved“‘When I studied young children, I noticed that boys were typically interacting in groups, and girls tended to focus on one-on-one relationships,’ said Benenson, the study’s lead author, who explored similar questions in her book Warriors and Worriers. ‘There is even evidence that these differences exist in six-month-olds – but you can see it with the naked eye by about five or six years old, where boys form these large, loose groups, and girls tend to pair off into more intense, close friendships.’ What makes those differences particularly provocative, Benenson said, is that chimpanzees organize their relationships in nearly identical ways. ‘Chimpanzee males usually have another individual they’re very close with, and they may constantly battle for dominance, but they also have a larger, loose group of allies,’ Benenson said. ‘When it comes to defeating other groups, everybody bands together. I would argue that females don’t have that biological inclination, and they don’t have the practice.'”

The Reason Early Humans May Have Practiced Infant Cannibalism – mmmmmmm! – h/t diana fleischman!

Personality Traits and Body Mass Index in a Korean Population“Compared with the normal weight groups, overweight and obese men scored higher on openness to experience and lower on conscientiousness. Overweight and obese women scored lower on neuroticism and openness to experience and higher on agreeableness. Extraversion was positively associated with BMI in men (β = 0.032, P<0.05). BMI and waist circumference were significantly increased in individuals who were less dutiful. In women, neuroticism was inversely associated with BMI (β = −0.026, P<0.05). Openness to experience was negatively, and agreeableness was positively, associated with BMI (openness to experience: β = −0.072, agreeableness β = 0.068) and waist circumference (openness to experience: β = −0.202, agreeableness: β = 0.227) (P<0.05).”

The Supergene That Paints a Liar

This Island Life“The strange biology of island populations highlights the role of chance, not just selection, in evolutionary change.” – h/t john belmont!

Competition May Not Be the Driving Force of Species Diversity After All – h/t robert ford!

Big Testicles Drive Genetic Evolution: Size Does Matter After All“[A]nimals with larger testis having an increased speed of genome evolution, researchers have found.”

Bye bye RNA world

The Phylogeny of Everything, the Origin of Eukaryotes, and the Rules of Taxonomy: Death to Archaea, Bacteria, and Eucarya! Long live Archaebacteria, Eubacteria, Eukaryota, and Prokaryota!

Genomics/Bone Marrow Donation: Next-gen DNA sequencing enables reliable donor matching service

Is Ed Houben Europe’s most virile man?“Ed Houben has an unusual pastime. He has slept with scores of women who seek him out for his legendary powers of insemination…. Ed Houben has come to see his daughter for the first time. He talks gently to the six-week-old baby, and little Madita looks up at him. She is, he says, his 98th child.”

The Costume of Shangri-La: Thoughts on White Privilege, Cultural Appropriation, and Anti-Asian Racism – it’s worth quoting the whole abstract: “This piece poses cultural appropriation as an undertheorized aspect of white privilege in White Privilege Studies. By way of narrative exploration, it asserts that a paucity of scholarship on Orientalism and anti-Asian racism has created a gap in White Privilege Studies that curbs its radical transformative potential. It argues for the value of a structural and historically focused lens for understanding the issue of cultural appropriation, and extends questions of culture and race relations beyond the borders of the United States. It also explores the complex ways that interracial and transnational relationships can influence white racial identity, and illustrates the disruptive potential that queer interracial relationships can offer to dominant historical patterns of white behavior.” – (~_^) h/t ben southwood!

bonus: mr. mangan’s book! (^_^): Smash Chronic Fatigue: A Concise, Science-Based Guide to Help Your Body Heal, and Banish Fatigue Forever

bonus bonus: Backing the Big Bang“In breakthrough, astronomers find evidence of speedy ‘cosmic inflation’ of universe”

bonus bonus bonus: Does Time Flow? (video) – d*mn physicists! (~_^)

bonus bonus bonus bonus: Elephants Hear Age, Gender, Ethnicity in Human Voices – elephants are awesome!

bonus bonus bonus bonus bonus: Dinosaurs are not Extinct – YAAAAAAAAYYYYY!!!! – h/t steve stewart williams!

bonus bonus bonus bonus bonus bonus: The stripy stick insect that walked with dinosaurs“This is the earliest known plant-mimicking stick insect, its fragile body preserved for 126 million years in the dusty rocks of north-east China.” – h/t jason moore!

bonus bonus bonus bonus bonus bonus bonus: Flies That Do Calculus With Their Wings“The wings of fruit flies beat about 250 times a second.” – h/t kyle hill!

bonus bonus bonus bonus bonus bonus bonus bonus: Portolan Charts ‘Too Accurate’ to be Medieval – h/t heresiarch!

(note: comments do not require an email. polite elephant steps over fence.)

*update below*

i thought i’d do a big summary post on the hajnal line, just to have everything in once place. (^_^) sorry, there is no tl;dr, so go get yourself a cup of coffee. i’ll wait here.

back already?! ok…

so, here is the hajnal line:

hajnal line

from wikipedia: “The line in red is Hajnal’s. The dark blue lines show areas of high nuptiality west of the Hajnal line.”

obviously this is a schematic map. the true hajnal line should, no doubt, be all squiggly. i also suspect that a few other areas in western europe ought to be “outside” the hajnal line as well: highland scotland most definitely and galicia in spain possibly, although that latter one is more of a guess. possibly brittany, too, while i’m at it. oh, and it also appears as though the hajnal line should run through finland somewhere, separating the east from the west, with the eastern part being INSIDE the line. more on that…someday. (*^_^*)

anyway, more from wikipedia: “The Hajnal line is a border that links Saint Petersburg, Russia and Trieste, Italy. In 1965, John Hajnal discovered it divides Europe into two areas characterized by a different levels of nuptiality. To the west of the line, marriage rates and thus fertility were comparatively low and a significant minority of women married late or remained single; to the east of the line and in the Mediterranean and select pockets of Northwestern Europe, early marriage was the norm and high fertility was countered by high mortality.

“West of this line, the average age of marriage for women was 23 or more, men 26, spouses were relatively close in age, a substantial number of women married for the first time in their thirties and forties, and 10% to 20% of adults never married. East of the line, the mean age of both sexes at marriage was earlier, spousal age disparity was greater and marriage more nearly universal. Subsequent research has amply confirmed Hajnal’s continental divide, and what has come to be known as the ‘Western European marriage pattern’, although historical demographers have also noted that there are significant variations within the region; to the west of the line, about half of all women aged 15 to 50 years of age were married while the other half were widows or spinsters; to the east of the line, about seventy percent of women in that age bracket were married while the other thirty percent were widows or nuns….

The region’s late marriage pattern has received considerable scholarly attention in part because it appears to be unique; it has not been found in any other part of the world prior to the Twentieth Century. The origins of the late marriage system are a matter of conjecture prior to the 16th Century when the demographic evidence from family reconstitution studies makes the prevalence of the pattern clear; while evidence is scanty, most English couples seemed to marry for the first time in their early twenties before the Black Death and afterward, when economic conditions were better, often married in their late teens.”

so, the two big things that hajnal discovered: late marriage common in western europe plus a lot of individuals never marrying in western europe.

hajnal’s original article on his line — “European marriage pattern in historical perspective” — was published in 1965 in Population in History: Essays in Historical Demography.
_____

as if that weren’t interesting enough on its own, there seems to be a lot of other things connected — or somehow related — to the hajnal line. for instance, the distribution of nuclear families in europe. here’s a map of emmanuel todd‘s traditional family systems in europe — the absolute, egalitarian, and stem families (yellow, blue, and green on the map) are all types of nuclear or small-sized families (the stem family is the immediate family plus one set of grandparents, so it has slightly more members than a pure nuclear family). as you can see, small families (nuclear and stem families) occur most frequently to the west of or “inside” the hajnal line, community or extended families more frequently outside of it (h/t m.g. for the map! — hajnal line added by me):

todd - traditional family systems of europe - hajnal line sm

the distribution of average national iqs also seems to be related to the hajnal line — in general, higher average national iqs are found inside the hajnal line rather than outside of it (h/t jayman for this map! — hajnal line added by me):

jayman's map + hajnal line

perhaps thanks to the distribution of average iqs (although i don’t think that iq is the whole story), maybe we shouldn’t be surprised to find the highest concentrations of human accomplishment in europe distributed like this, i.e. falling mostly within the hajnal line (h/t charles murray for the map! — hajnal line added by me):

charles murray - human accomplishment map - european core + hajnal line

nations west of the hajnal line tend to be stronger in democratic tendencies than nations east of the line. here’s a map of the economist’s intelligence [sic] unit’s 2012 democracy index results for europe — with hajnal line added (by me). the darker the green, the more democracy:

democracy index - europe - 2012 + hajnal line

the populations west of the hajnal line also appear to be more civic-minded than those to the east of it. civicness here is determined using robert putnam’s technique of looking at participation rates in voluntary associations. the data below are drawn from the world values survey — see more details in this post — and this one, too! (sorry, i haven’t got a map for these data, so you’ll have to make do with a table. the data for each individual country can be found in this post. the eastern european countries — circled in red — are all fully or partially east of the hajnal line. the remainder are not, although remember that southern italy and southern spain — two of the “southern europeans” here — are. note also that “anglos” includes the u.s., canada, australia, etc. — for great britain’s scores, see this post. click on table for LARGER view.)

wvs - membership voluntary organizations - totals - hajnal line

and perceived corruption is generally lower inside the hajnal line than outside. here is a map based on transparency international’s corruptions perceptions index scores for europe in 2012 (hajnal line added by me):

europe-corruption-2012 + hajnal line

populations inside the hajnal also tend to score higher on individualism on hofstede’s individualism versus collectivism (IDV) dimension, while those outside the hajnal line are more collectivistic (see this post). here is a map of these scores that i swiped off the internet. i have a few reservations about this map which i discussed in the previous post — the raw scores are also listed in that post (hajnal line added by me):

individualism-map-2 + hajnal line

and here’s a map taken from steven pinker’s Better Angels of the geography of homicide in late nineteenth century europe (hajnal line added by me). the homicide rates were significantly lower inside the hajnal line than outside of it in the late nineteenth century (more on this later in the post):

pinker - fig. 3.8 - hajnal line02_____

so, to sum up — INSIDE (or to the west of) the hajnal line we find:

– late marriage and 10-20% of adults never marrying
– small families, either nuclear or stem
– higher average iqs than outside the line
– the highest concentrations of human accomplishment in europe
– more democracy
– greater civic-mindedness or orientation towards the commonweal
– generally low perceived corruption
– high individualism
– and low homicide rates in the 19th century

why?

at first glance, the most obvious explanation would seem to be simply that these are all germanic populations to some extent or another. we’ve got the franks and co. in france and the low countries, the visigoths in northern spain, the langobards (and others) in northern italy, the swiss, the austrians, the scandinavians, and the peoples who became “the germans” in germany after they reconquered those areas during the ostsiedlung. and maybe that’s it. maybe that’s the whole story. i don’t think so, though, although it’s likely a part of the story (perhaps even a big part, i dunno).

why don’t i think that’s the whole story?

well, first of all, despite what you might’ve heard from tacitus, the pre-christian germanics did not marry late. going by the archaeological evidence (i.e. the types of grave goods found associated with girls aged around twelve to fourteen), it appears that pre-christian germanic women married young — probably right around the time they hit puberty. not sure about the men, but the case of the females indicates that hajnal’s line does not extend back into pre-christian times. odds are, too, that, like in most other societies in the world, the majority married, but i have no evidence for that either way.

additionally, the nuclear family was not the primary foundational building block of pre-christian germanic societies. while the pre-christian germanics do seem to have had residential nuclear families, it was the extended family — the kindred — that was of utmost importance both socially and legally to the germanic tribes (see for example this post). (this, btw, is similar to sicilians and other southern italians today, as well as to the greeks — these groups have residential nuclear families, but the extended family is very, *very* important in those populations. this is something that, i think, emmanuel todd overlooked. planning to work up a post on the topic…one of these days. (^_^) )

there are also no indications that the pre-christian germanics were particularly bright. they didn’t build any aqueducts anyway.

also — and i know this will get some of you riled up — the pre-christian germanics weren’t any more democratic than any other clannish populations on the planet were in the past or are today. yes, yes, i know, i know — the things! yes. i know. you’ll have to trust me on this for now — those things are not very good indicators of the presence of democracy. at least not democracy as we know it (or like to think we know it). i will come back to this in another post, i promise! for now, please just trust me on this. (for a couple of hints on what i’ll be getting at, you can have a look at this post and the first section of this post where i mention democracy in medieval iceland.)

it’s also unlikely that the pre-christian germanics were particularly oriented towards the broader commonweal either. pre-christian germanic society was, as i said, structured around the extended family, or the kindreds, and blood-feuds between kindreds were common (and legal). in any other society that i know of which is structured like that — like afghani society today, for instance (although there they have even tighter clans — the germanic kindreds had a looser configuration) — the members are not interested in the common good. they are interested in their extended family’s good. that’s it. in such societies, too, individualism usually runs second to collectivism — again, that’s a collective attitude toward the extended family, not the broader society. not sure how much individualism there was in pre-christian germanic society. still need to find that out (if possible).

finally, the violence/homicide rates in pre-christian germanic societies were undoubtedly high. the omnipresent blood-feuds — not to mention all of the whopping great germanic swords and the seaxes — indicate that this was probably the case.
_____

the historic evidence for the existence of the hajnal line goes back to the 1500s, but no one’s quite sure when the pattern first emerged. the only thing that’s clear is that it was sometime between the introduction of christianity to the germanics in northern europe (which started in something like the 400s) and the 1500s.

two of the biggest changes to this area of europe beginning in the early medieval period were: the introduction of new mating patterns thanks to the catholic church and the introduction of manorialism. these two elements of medieval european society were present in the areas inside the hajnal line and were absent to various degrees in the areas outside the line. in fact, hajnal’s line lies exactly at the limits of western christendom and the (bipartite) manor system in eastern europe (and southern italy and spain and ireland, etc.). this is not my idea, but something i picked up from the historian michael mitterauer’s book Why Europe? [pgs. 45-45]:

“The most significant expansion of the model agricultural system [manorialism] in the Frankish heartland between the Seine and the Rhine took place toward the east. Its diffusion embraced almost the whole of central Europe and large parts of eastern Europe….. This great colonizing process, which transmitted Frankish agricultural structures and their accompanying forms of lordship, took off at the latest around the middle of the eighth century. Frankish majordomos or kings from the Carolingian house introduced manorial estates (*Villikation*) and the hide system (*Hufenverfassung*) throughout the royal estates east of the Rhine as well…. The eastern limit of the Carolingian Empire was for a long time an important dividing line between the expanding Frankish agricultural system and eastern European agricultural structures. When the push toward colonization continued with more force in the High Middle Ages, newer models of *Rentengrundherrschaft* predominated — but they were still founded on the hide system. This pattern was consequently established over a wide area: in the Baltic, in large parts of Poland, in Bohemia, Moravia and parts of Slovakis, in western Hungary, and in Slovenia.”

but note that the manor system was introduced into these eastern regions much later than it had been in the west. more from mitterauer:

Colonization established a line streching roughly from St. Petersburg to Trieste. We will come across this line again when studying European family systems and their diffusion. The sixteenth century witnessed the last great attempt to establish the hide system throughout an eastern European region when King Sigismund II of Poland tried it in the Lithuanian part of his empire in what is modern-day Belarus. The eastward expansion of Frankish agrarian reform therefore spanned at least eight centuries.”

mitterauer also discusses the hows and whys of the absence of manorialism in southern italy, spain, ireland, etc. — in other words, all of the populations which are today outside the hajnal line [pg. 54]:

“Over against this ‘core Europe’ was a ‘peripheral Europe’ that did not acquire these structures until a relatively later date — or not at all. Here we can list Ireland, Wales, and Scotland in the West; the area of eastern Europe beyond the Trieste-St. Petersburg line that was unaffected by the colonization of the East; the entire Balkan region; southern Italy, which was formerly Byzantine, along with the southern part of the Iberian Peninsula that was under Moorish rule for so long a time. The political, economic, and social evolution of many regions in ‘peripheral Europe’ took a different turn because of their clinging to other, traditional agricultural systems.”

there’s no map in Why Europe? showing the areas of europe that were “manorialized” according to mitterauer, so i gave a shot at creating one based on mitterauer’s descriptions in the book (frisia was never manorialized, btw):

extent and spread of manorialism

yup! looks pretty much just like the hajnal line.

manorialism is important for at least two reasons — and probably many more that i haven’t thought about. firstly, the whole system was based on nuclear families. in the bipartite manor system, peasants or serfs or whomever (depending on time and place in western europe) lived on and managed their own farms (let out to them by the manor owner) and also worked on the manor or paid rent to the manor. extended families very much did not fit into the manor system as it operated in western europe (there was a different development in eastern europe where extended families were very much part of the package). so manorialism — at least western manorialism — “pushed” for the nuclear family. as early as the 800s in northwestern france, families that lived and worked on manors were very small, most often being only two generations (parents and children) and occasionally including a grandparent.

the second reason manorialism was so important was because this was the vehicle via which the ecclesiastical and secular laws against cousin marriage could be enforced. as greying wanderer commented the other day:

“Not only was the land owned by the Lord of the Manor rather than by the village commune as it was elsewhere the manor with its central manor house and church was a model of combined civil and religious authority. Those villagers who wanted to get ahead with their own little plot of land had to be respectable and that meant if married it had to abide by the church’s rules.”

exactly!

so, because the populations in peripheral europe missed out on manorialism, they also missed out on the “push” for nuclear families and the more stringent enforcement of the cousin marriage bans.

however, mitterauer makes the point that it appears as though conversion to christianity was needed first before manorialism could be successfully introduced [pg. 77]:

“The introduction of Christianity always preceded the introduction of the hide system throughout the entire colonization in the East — often by only a slight difference in time, but occasionally centuries earlier. The time sequence was never reversed, anywhere. The western agrarian system at all times found a state of affairs where Christian conversion had either relaxed or weakened older patrilineal patterns. This process had already paved the way for the transition to a bilateral system of kinship and the conjugal family.”

medieval christianity weakened the old patrilineal clannish (or kindred-based) systems because it insisted upon the avoidance of cousin marriage which reduced the genetic ties between extended family members and set the stage for the selection of very different behavioral patterns in parts of northwestern europe — “core” europe. orthodox christianity in eastern europe also banned close cousin marriage, but this came later in that area of the world (since they adopted christianity later), and enforcement was not as firm as in the west — the secular regulations on marriage in medieval russia, for instance, flip-flopped several times and do not seem to have backed up the orthodox church’s canon laws as consistently as secular authorities had tended to do in the west (see here and here for example). and, again, the manor system was a very late arrival in eastern europe, and in many places it was not a bipartite system based upon nuclear families. the eastern european extended family networks were incorporated into the manor system which developed there, because the extended family had never been broken apart in the east, since the cousin marriage bans were adopted at a later point in time and were not as strongly enforced.
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the long-term outbreeding of northwestern europeans, which began in the early medieval period, resulted in a new social environment for these populations. gone were the clans and kindreds, gone were the extended families, gone was the close genetic relatedness between extended family members (in inbreeding societies, the probability that first cousins share genes [alleles] in common can be nearly double of that in outbreeding societies). this was all replaced by a society based upon individuals and their nuclear families — and each of these “new europeans” were more unique genetic individuals than those in more inbred societies who share more genes in common with their relatives.

with a new environment — in this case a new social environment — comes new selection pressures. the question to ask with regard to these big changes in medieval western europe is who succeeded in this brave new world? what sort of individuals managed to do well in life and reproduce successfully? the most. what sorts of personality traits did “the fittest” have? intelligence levels? behavioral patterns? what sorts of genes got selected for in this new environment?

the new patterns of genetic relatedness between individuals would’ve (i think) changed the speed at which alleles for different sorts of behavioral traits — especially those related to altruistic behaviors — might’ve been selected (see here for example). in a long-term outbreeding society, it might pay to be altruistic towards two brothers or eight cousins, but if you’re from a long-term inbreeding society, you might only need to be altruistic towards four or five cousins to achieve the same genetic payoff. and, if you actually are altruistic towards the full number of eight cousins, whatever “genes for altruism” that you and your cousins carry will be selected for faster than in an outbreeding society, since you all carry more copies of them than outbreeding individuals do.

in the societies outside the hajnal line, then, where the populations experienced, to differing degrees, more long-term inbreeding than those inside the hajnal line, people continue to favor their family members (or those whom they consider “one of theirs”) more. such behaviors continued to pay — genetically speaking — for longer, so these “altruistic” behaviors never got weeded out of those populations — or not so much anyway. therefore, the individuals in populations outside of the hajnal line tend to exhibit innate behaviors that favor themselves as members of extended families as opposed to favoring themselves as individual players in a broader community. this common thread of favoring the family (and/or intimate allies) can, i think, explain the common characteristics of societies that are outside the hajnal line: being comprised of large, tightly-knit extended families; having low average iqs (because individuals don’t have to fend for themselves as much?); having less democracy, less civic-mindedness, and greater amounts of corruption (including nepotism) since everyone is more oriented towards their own than to unrelated strangers; and having higher homicide rates.

on the other hand, what sorts of traits would’ve been selected for in individuals in long-term outbreeding societies where there would’ve been less of a genetic payoff in being altruistic towards extended family? i think you would (or could) have greater selection for individuals having behavioral traits which drive them to contribute more to the broader community. since the payoff for aiding extended family was no longer so great in “core” europe after many generations of outbreeding (i.e. avoiding close cousin marriage), it might’ve begun to pay equally well — or well enough — to aid non-family members (rather than extended family members) — to cooperate with them in the hopes of receiving aid back. in a society where one doesn’t have an extended family to fall back on, it might be very useful to possess traits which enable the successful collaboration with non-family — being trusting and trustworty, for instance. a society of such individuals might very likely: be comprised of small-sized families; have a higher average iq since individuals had to fend for themselves more; have more (liberal) democracy, more civic-mindedness, and less corruption since everyone would be more oriented towards the commonweal and not towards their extended family members. homicide rates would be low, too.
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if this hajnal line divide between western and eastern europe sounds a lot like huntington’s civilizational divide which steve sailer posted about the other day, that’s because it probably is very much the same divide. but the divide is not just between the western and eastern churches, it’s a divide between a long history of different mating patterns and family types in the west versus the east — much more outbreeding (i.e. the avoidance of close cousin marriage) for a longer period of time, and the development of and emphasis upon small families as opposed to large extended families, in the west and not in the east — and the divergent selection pressures that the two european civilizations underwent thanks to the differing mating patterns/family types. from huntington:

“The most significant dividing line in Europe, as William Wallace has suggested, may well be the eastern boundary of Western Christianity in the year 1500. This line runs along what are now the boundaries between Finland and Russia and between the Baltic states and Russia, cuts through Belarus and Ukraine separating the more Catholic western Ukraine from Orthodox eastern Ukraine, swings westward separating Transylvania from the rest of Romania, and then goes through Yugoslavia almost exactly along the line now separating Croatia and Slovenia from the rest of Yugoslavia. In the Balkans this line, of course, coincides with the historic boundary between the Hapsburg and Ottoman empires. The peoples to the north and west of this line are Protestant or Catholic; they shared the common experiences of European history — feudalism, the Renaissance, the Reformation, the Enlightenment, the French Revolution, the Industrial Revolution; they are generally economically better off than the peoples to the east; and they may now look forward to increasing involvement in a common European economy and to the consolidation of democratic political systems. The peoples to the east and south of this line are Orthodox or Muslim; they historically belonged to the Ottoman or Tsarist empires and were only lightly touched by the shaping events in the rest of Europe; they are generally less advanced economically; they seem much less likely to develop stable democratic political systems.”

the earliest start to what i’ve (jokingly!) dubbed The Outbreeding Project in europe that i’ve found so far occurred in northeast france/the low countries and southeastern england. this, i think, is the core of “core europe”:

hajnal line - core europe

outbreeding began earliest in this region as did manorialism, and both radiated out from this central core mainly to the south and east. my bet is that there exists a gradient or clinal(-like) spread of whatever genes (alleles) are connected to the civicness behavioral traits belonging to the long-term outbreeding western european populations and that that spread starts in and around the area of the green circle (if the theory is right at all, that is! (~_^) ).

one set of behaviors that definitely began in this region and radiated out from it was the marked reduction in violence (homicides) in the middle ages as discussed by steven pinker in Better Angels. a fellow named manuel eisner found [see previous post]:

“[T]he data suggest that the secular trajectories of low homicide rates differ among large geographic areas. It appears that English homicide rates were already considerably lower in the late sixteenth century than during the late Middle Ages and that they declined continuously along a log-linear trend over several centuries. Extant estimates for the Netherlands and Belgium suggest a very similar structure trend in these areas. In the Scandinavian countries, the transistion to the decreasing trend occurs notably later, namely in the first decades after 1600. Despite huge gaps in the data, the German-speaking areas may also be assumed to have joined the declining trend from the early seventeenth century onwards. For Italy, however, all the available data indicate that acts of individual-level lethal violence remained very frequent until the early nineteenth century. It is not until the mid-nineteenth century that the rate begins to decline, but then very steeply.”

as i said in my previous post:

“hmmmm. now where have i heard a pattern like this before? england, the netherlands, germans earliest in *something*…scandinavians later…italians last.”

liberal democracy also starts in this core of “core europe” — it was pretty much invented by the english. the dutch pretty much invented capitalism (per daniel hannan). and t.greer points out that this is exactly where the great economic divergence began earliest:

“A few months ago I suggested that many of these debates that surround the ‘Great Divergence’ are based on a flawed premise — or rather, a flawed question. As I wrote:

“‘Rather than focus on why Europe diverged from the rest in 1800 we should be asking why the North Sea diverged from the rest in 1000.‘

“By 1200 Western Europe has a GDP per capita higher than most parts of the world, but (with two exceptions) by 1500 this number stops increasing. In both data sets the two exceptions are Netherlands and Great Britain. These North Sea economies experienced sustained GDP per capita growth for six straight centuries. The North Sea begins to diverge from the rest of Europe long before the ‘West’ begins its more famous split from ‘the rest.’

“[W]e can pin point the beginning of this ‘little divergence’ with greater detail. In 1348 Holland’s GDP per capita was $876. England’s was $777. In less than 60 years time Holland’s jumps to $1,245 and England’s to 1090. The North Sea’s revolutionary divergence started at this time.”
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so, apart from indicating patterns of nuptuality in late medieval and modern europe, hajnal’s line also represents the extent of both manorialism and The Outbreeding Project on the continent. both of these together set up a very new and different sort of social environment for western europeans — a new, and quite unique, social environment which exerted some very different sorts of selection pressures on the populations, particularly on social behaviors, but perhaps on other traits as well.

i’ve been wondering lately what sorts of selection pressures the manor system on its own might’ve had on the population. time preference might be a big one — and this is where all of the late marriage comes in. couples often had to wait for a small farm to become available on a manor before they could marry and begin having kids. those who could wait may very well have been more successful than those who couldn’t (and who would’ve been shipped off to monasteries and nunneries for their lack of chastity). perhaps higher iq individuals, who could successfully manage their own farms as part of the manor system, also did well.

that’s it for now!

many thanks, btw, to all of you out there who have been thinking this through with me for the last couple of years! (^_^) i would name names, but then i’d probably forget to mention someone — ya’ll know who you are! thank you, thank you, thank you! (^_^)
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update 03/12: see also Rise of the West and the Hajnal line from mr. mangan, esq!

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see also: How Inbred are Europeans? from jayman.

previously: the hajnal line and todd’s family systems and the hajnal line and behind the hajnal line and “core europe” and human accomplishment and civic societies and civic societies ii and national individualism-collectivism scores and historic european homicide rates…and the hajnal line and outbreeding, self-control and lethal violence and medieval manoralism and the hajnal line and more on the origins of guilt in northwestern european populations and whatever happened to european tribes?

also, please see the “mating patterns in europe series” below ↓ in left-hand column for posts dealing with specific populations.

(note: comments do not require an email. john hajnal!)