Medieval dogs as companions were most valuable in providing humans with emotional and material support.
By analysing a selection of miracle-cure narratives from the main period of miracle writing in England, from the age of Bede to the late twelfth century, this project considers the social significance of such stories.
The practical necessity of sight to effective participation in Anglo-Saxon life is reflected in the multifaceted depictions of punitive blinding in late Anglo-Saxon literature.
This week we look at disability studies and the Middle Ages, the death of Richard the Lionheart, Rounded Churches, and knights in Harlem.
A summary of a paper given by Professor Christina Lee at the University of Nottingham’s “Making the Medieval Relevant” Conference.
I plan to address the more formal ecclesiastical proscriptions regarding mental abnormality.
This essay will adopt a chronological approach in an attempt to assess when, how, and why the concept of ‘deformity’ or disfigurement became so integral to the central argument surrounding Ricardian historiography, and whether Richard was a ‘good’ or ‘bad’ king.
That the medievals did not interpret ‘freaks’ as an insult to creation is the theme of this paper, showing that medieval thought on the disabled body was not as ‘backward’ as the Dark Ages school of popular historical perception teaches
In September 1470, a man called Laurencius Rawaldi from Linköping in Sweden was struck by a severe condition in his eyes. The illness left him blind for three years, during which he—according to his own testimony—was useless for both himself and others.
What sociocultural attitudes towards the intellectually disabled – commonly referred to as fools – were prevalent during the Viking Age?
Shihab al-Din al-Hijazi (1388-1471) was an unexceptional legal student in Mamluk Cairo, who, at the age of 24, overdosed on marking nut, a potent plant drug valued for its memory-enhancing properties
Hitherto peripheral (if not outright ignored) in general medieval historiography, medieval medical history is now a vibrant subdiscipline, one that is rightlyattracting more and more attention from ‘mainstream’ historians and other studentsof cultural history.
Their documents are symbolic not only of the transition from Muslim Al-Andalus to Christian Spain, but also give us insight into the real-time everyday interactions and events of transitional Toledo after the year 1085 AD between peoples of different cultures, religions, backgrounds and identities.