The MFP is what they call the Medieval Family Program. Started in 506 from the Synod of Agde, when the consanguinity prescriptions began properly, according to them.
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Okay so, they start from this date, except for places not yet converted, and they include them after they were properly brought into Church administration.
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So this is in effect a rolling impact presumably, as more and more bishoprics are established. This is interesting to me, methodologically, because it assumes that "Church influence" is congruent with bishoprics/admin, rather than a general societal impact.
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As far as I can tell, they do not acknowledge the enforcement of these rules would not have really been possible, at a late or early stage, and would have been targeted towards elites (who received dispensation often or flouted the rules).
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Here is the bit about monasteries.pic.twitter.com/nyIXdpsKWp
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However the more I read this, the more I am unsettled by the premise that exposure to the Church results in "individualism, creativity, embeddedness, and analytical thinking."
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I see Mitterauer cited here, a few other historians like De Jong, but a lot of articles on consanguinity from other scientists.
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And perhaps I am reading this wrong. But it seems to me that this is comparing "The West" as it were with non-Christian, non-Western societies, that from their map seem to be African/Asian nations, with these outcomes. That is...idk. But it unsettles me, guys.
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Eurocentric at best. But that's not a good thing.
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Replying to @AdmiralHip
Many great points, thanks for that! I'm still trying to wrap my head around this paper and debate, so every bit is much appreciated and helpful. One small point I'd like to raise: Global historians do indeed look quite a lot on the causes and interconnections of big changes.
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Looking at global causes is one thing, but a) tracing a line from antiquity to today is not really an appropriate way to do history, b) historians know how to apply nuance, c) this paper has, in my view, a Eurocentric agenda that uses evidence poorly.
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