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Paul, NL, and Schenk, JG (2016) Family Memory and the Crusades. In Paul, N. L., and Schenk, J. G. (2016) Family memory and the Crusades. In: Cassidy-Welch, M. (ed.) Remembering the Crusades and Crusading. Series: Remembering the Medieval and early modern worlds. Routledge, pp. 173-186. ISBN 9781138811157. There may be differences between this version and the published version. You are advised to consult the publisher’s version if you wish to cite from it. http://eprints.gla.ac.uk/118383/ Deposited on: 12 April 2016 Enlighten – Research publications by members of the University of Glasgow http://eprints.gla.ac.uk Family Memory Nicholas L. Paul and Jochen G. Schenk Introduction Standing at the forefront of modern understandings of memory, theories of “social” and “collective” memory hold that understandings of and attitudes toward the past are not primarily individual, but inherently social: living within, and at the interstices between, groups and networks. Studies of social memory have highlighted the wide variety of different contexts in which collective memory can inhere (what Pierre Nora called the “organizations found in nature”),1 but for Maurice Halbwachs, the theorist who first introduced the concept of social memory, the family always occupied a special place.2 Because, “[o]ur kin communicate to us our first notions about people and things,” the family was always the fundamental framework (cadre) of memory for Halbwachs.3 As distinct from other groups, Halbwachs believed, families have specific mnemonic practices, are concerned with certain types of memories, and are likely to invoke the past to certain didactic and normative ends.4 In the pre- modern world of the crusades, the kin-group occupied a central place at the core of other social structures, in politics and in other cultural traditions.5 Therefore, if we are to understand how aspects of the crusading phenomenon were remembered or how aspects of the crusades were constructed and represented within different communities, kinship must always occupy a special place in our inquiries. The importance of family memory extends across many communities and cultures influenced or affected by the crusades. Whether we choose examine the elderly Syrian Arab aristocrat Usamah ibn 1 Pierre Nora, Rethinking France: Les lieux de mémoire, tr. Mary Trouille, under the direction of David P. Jordan and Pierre Nora (Chicago: University of Chicago Press, 2001), xx. 2 What follows is taken from the analysis of Halbwachs views of family memory by Astrid Erll, “Locating Family in Cultural Memory Studies,” Journal of Comparative Family Studies 42 (2011): 303-318. 3 Maurice Halbwachs, On Collective Memory, tr. Lewis A Coser (Chicago, 1992), cited in Erll, “Locating Family,” 305. 4 Erll, “Locating Family,” 306-8. 5 For some classic functionalist approaches see the essays in Jack Goody, ed., The Character of Kinship (Cambridge: Cambridge University Press, 1973). For the centrality of family to the memories of peasant societies in Europe see Chris Wickham and James Fentress, Social Memory (Oxford: Blackwell, 992), 100, 112. Munquidh who collected his autobiographical reflections in a treatise on fortune in c. 1183, the Rhineland rabbi Ephraim of Bonn who chronicled massacres of the Jews in 1146, the Byzantine princess Anna Komnene who fiercely defended her father’s handling of the First Crusade as Byzantium faced its sequel, or the villagers who told their stories to inquisitors following the conquest of Occitania by the Albigensian crusade: all either explicitly or implicitly recall the implications of the crusades for different communities through the framework of kinship.6 As these examples teach us, it was within families that the destruction wreaked by crusades was remembered, and within families that strategies for survival and resistance were negotiated. It is from the perspective of Latin Christian Europe, however, that family memory has been seen to have played the greatest role not only in the memorialization of crusades, but in shaping the very institutions of crusading. Crusade expeditions were enormously complex, expensive, risky, and potentially traumatic ventures, and so deciding whether to participate in these ventures and determining how to undertake them required the involvement of the immediate and sometimes also the more extended kin group. Given both the unfolding of the crusades over time and the way in which crusading could be interpreted within the broader sweep of Christian salvation history, families were also critical in the transmission of ideas about the crusades not only within but also between generations, defining institutions and shaping attitudes over time. Hence, in the Latin West, kinship structures were critical both practically and ideologically to the success and endurance of the crusades. This chapter will track the most recent developments in scholarship concerning the family, memory, and the crusades in a western European context. 6 For Usamah ibn Munqidh see The Book of Contemplation: Islam and the Crusades, tr. Paul M. Cobb (London: Penguin, 2008); for Ephraim of Bonn’s account of the massacres of 1146 see Chaviva Levin, “Constructing Memories of Martyrdom: Contrasting Portrayals of Martyrdom in the Hebrew Narratives of the First and Second Crusade,” in Remembering the Crusades: Myth, Image, and Identity, ed. Nicholas Paul and Suzanne Yaeger (Baltimore: Johns Hopkins University Press, 2012): 50-68; for the villagers before the inquisition see Megan Cassidy-Welch, “Refugees: Views from Thirteenth-Century France,” in Why the Middle Ages Matter: Medieval Light on Modern Injustice, ed. Celia Chazelle, Simon Doubleday, Felice Lifshitz, and Amy G. Remensnyder (Abingdon: Routledge, 2012), pp. 141-53. What is a “family”? Kinship network, lineage, and familia Before we talk about family memory, it seems prudent to say a few words about what medieval European societies and the historians who study them believed “the family” to be. Prudent, because the meaning the Latin noun familia to describe the medieval nuclear family as well as its legally subservient household is quite different from that of its modern English translation “family,” which commonly describes the nuclear unit formed by a husband and wife and their closest blood relatives; but also because our understanding of how medieval families (in the modern sense of the word) were structured and perceived of themselves has undergone drastic change over the last century. The historiographical arguments underpinning this change have been summarized brilliantly by David Crouch and others, and there is no need to outline them in detail here.7 Suffice to say that the model for conceptualizing “family” has developed from one subjecting it entirely to the pressure of outside social and economic forces, which led to the progressive nuclearisation of families,8 to one dismissive of external influences and emphasizing continuity and complexity. The difference between the two models is enormous. Whereas the former – mainly the work of Karl Schmid and, most of all, George Duby – postulated a radical societal change around the year 1000, which transformed medieval aristocratic families (in France and Germany) from horizontally structured groups of individuals related by agnatic and cognatic kinship to a common ancestor into much narrower defined patrilineal ones with strict inheritance rules based on primogeniture, the latter acknowledges no such societal change and is generally more skeptical about the importance (and existence) of patrilinear primogeniture strictu sensu. There are two main reasons for this paradigm shift from the Duby/Schmid model to its antithesis. The first is that the societal transformations postulated by Duby for France (especially the Mâconnais) and by Schmid for the Rhine region, which allegedly had caused families to change, have been called into 7 David Crouch, The Birth of Nobility: Constructing Aristocracy in England and France (New York: Routledge, 2005), 87-170. 8 Émile Durkheim, “La famille conjugale,” Revue philosophique de la France et de l’étranger 91 (1921): 1-14; Marcel Mauss, “Essai sur le don. Forme et raison de l'échange dans les sociétés archaïques,” L’Année Sociologique (1925), tr. by Ian Cunnison as The Gift. Forms and Functions of Exchange in Archaic Societies (London: Cohen & West, 1954); David Herlihy, Medieval Households (Cambridge, Mass.: Harvard University Press, 1985) question. In large parts of Europe (France and Germany included) they simply cannot be detected, rendering the thesis of a universal mutation of society around the year 1000 untenable.9 The second is that the claim that around the same time families abandoned their horizontal structure and became strictly patrilinear now seems to be an exaggeration, or at least gross generalization, founded on disparate evidence and insufficient understanding of the relevant terminology.10 There is no evidence, for example, that strict primogeniture was ever enforced in eleventh and twelfth-century Champagne, where family structures continued to extend along maternal and paternal lines and where, therefore, “both the organization of aristocratic families and the ways in which they distributed property were far more complex and contingent than patrilineage with strict primogeniture would have allowed in practice”.11 Instead, it has been argued, ideas of family fluctuated during the High Middle Ages, depending on circumstance and the family “life cycle”. Aristocrats tended to think about family in very narrow terms where property was concerned and after a married couple had
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