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By Harald Hansen
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The podcast currently has 225 episodes available.
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You can send a text, include contact info to get a response. We left last episode with the policy response of Venice, Ypres, Rouen and Grenoble to first the 1527-1531 famine and later structural response. Today, we’ll look at Lyons, Valladolid and England. It’s not easy, it never is when demons are involved. Anyway, we will have looked at France, the low countries, England, Spain and Italy. One of the points is that Humanist inspired regulation, adopting their core ideology was done by both Catholics and Protestants. The Catholics suffered more from internal politics, as there was political pushback from the monasteries and other sections of the church when the policy response of the cities was always, eventually always, to secularize the aid to the poor. Because the secular authorities, by the 16th century, were where all the repressive power was. And repression of the poor gradually became a key plank in the solution set. Remember Rouen and the gibbets standing right next to where food was distributed. Lyon has been a favorite of historians studying 16th century poverty. It follows and unusual, but dramatic arc.

You can send a text, include contact info to get a response. We are summarizing the problem circa 1525, before we get into the pan-European, well, Western European, solutions to the problem, driven by the Humanists. We have a simultaneous admiration and horror towards poverty. The warmth stems from the role of poverty in elite society. They are objects of charity, and without charity how do we get into heaven? Plus, we sense the people who renounce their power and wealth and choose to live like poor hermits are spiritually superior, they are blessed; they are holy. So in those senses poverty is good actually. And this confounds everything, because of course mainly poverty is horribly bad, in obvious ways. It’s horrible in the countryside, where there is still a lot of elite oppression, and food storage is not deep or high quality. There are terribly insufficient wild resources for the numbers of people that live in more densely populated country. You might say there is always enough fish in Norway, but the Tuscan countryside is overpopulated for wild resources to help for long. It’s horrible in the cities where the poor go when they starve, hoping there is food there. The granaries and warehouses help. Places like London and Antwerp, Lisbon and Amsterdam are getting grain from surplus areas like the Baltic. 1525, we don’t really have much in Ukraine yet, the steppe nomads are still out there. There is little in the way of ghost acreage in North America. Europe is on its own really. And the poor, how to think of them, they are increasing in number, dramatically. And changing attitudes towards the poor are a big part of the cultural change and ideological shift towards secularization that is part of our subject.

You can send a text, include contact info to get a response. Last episode we had the emotional episode about the sufferings of paupers in 16th century Italy. So we are now done.. with autophagy, cannibalism, dung eating, baker murdering, and all that. We are now moving on to a European wide response to poverty at the policy level. Bronislaw Geremek’s Poverty A History is a primary source. Then when we move on to the specifically British response of the poor laws we will mainly be using Paul Slack’s Poverty and Policy in Tudor England. And a long essay by Paul Fideler called Poverty, Policy and Providence. Some of the specific incidents come from Camporesi’s Bread of Dreams. “Social Science has from its very inception, always recognized the importance of poverty, and its two most vital questions, what causes poverty and how is it to be eradicated.” I’ll point out that the philosopher Hannah Arendt, named John Locke’s notion that wealth is the product of human creativity. Therefore, it is theoretically unlimited, opening the possibility that poverty can be eliminated. I have to mention that, because the question of what causes poverty is sort of foolish, physics causes poverty. Humans have to expend effort merely to live and creating wealth requires a high degree of coordination and cooperation. The how is poverty to be eradicated question is more interesting, because it has happened and failed in many different ways.

You can send a text, include contact info to get a response. Quoting Dante: “The disease of the starving, I mean hunger, is a pitiable affliction. Of human calamities hunger is certainly supreme. It brings about the cruelest end of all deaths. Hunger is a disease that torments with slowness, a pain that endures, a sickness that lasts, and is hidden in the bowels. Since it consumes the natural humor the heat becomes cold, the bodily form is consumed and strength is weakened little by little. The flesh becomes thin, the vermillion disappears from the blood. The voice is weak and feeble, the eyes weakened and without their natural support in the cavities sunken in the sockets like dried nuts in their skins. The torments of hunger force many to cross the limits of nature, that is to feed on the bodies of people related by blood or friendship and mothers who give birth to children only to put them back into the womb with horror.” And this episode dives into famine poverty with emotions and icky feelings. Expect analysis next episode. The idea is that the miracle stopped and defeated famine and poverty. This is what its enemies want to bring back. The focus here is Italy in the 16th century, but goes as far afield as France in the 17th century.

You can send a text, include contact info to get a response. We are trying to take a look at the life of a knight. A look at the life in full, stripped of idealizations and self righteous outrage on behalf of oppressed peasants. Last episode we were looking at medieval life. There were knights and clerics as relatively free parts of society. We know that west of the Hajnal line, the catastrophe of the Black Death will weaken serfdom a great deal, while they get screwed down even harder in eastern Europe. The life of a knight is something different than we might expect, if we have drunk too deeply of the Victorian era ideal of the courtly knight, who protects the weak, idealizes women, is always an honest and true member of society. One who upholds the good and meets evil with violence. We talked of the violence, the love of killing and enjoyment of torture, the fact that emotions like shame and embarrassment only occurred with those of the equal or higher status, you weren’t really embarrassed if peasants saw your private parts or that they know YOU DOUBLE DIPPED your chips in the salsa. Tacitus, the ancient Germans, the Franks, Vikings, the Crusades all make their appearance in the development of the life of the knight.
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