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A Social History of Disability in the Middle Ages: Cultural by Irina Metzler

By Irina Metzler

What was once it prefer to be disabled within the center a long time? How did humans develop into disabled? Did welfare help exist? This booklet discusses social and cultural components affecting the lives of medieval crippled, deaf, mute and blind humans, these these days jointly referred to as "disabled." even if the observe didn't exist then, a number of the stories disabled humans may need this day can already be traced again to medieval social associations and cultural attitudes.
This quantity informs our wisdom of the subject by means of investigating the impression medieval legislation had at the social place of disabled humans, and conversely, how humans may possibly turn into disabled via judicial activities; principles of labor and the way paintings may perhaps either reason incapacity via business injuries but in addition supply persevered skill to generate income via occupational aid networks; the disabling results of outdated age and linked actual deteriorations; and the altering nature of attitudes in the direction of welfare provision for the disabled and the ambivalent function of medieval associations and charity within the aid and care of disabled humans.

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Extra info for A Social History of Disability in the Middle Ages: Cultural Considerations of Physical Impairment (Routledge Studies in Cultural History, Volume 4)

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102 The poet described that those, who, presumably, survived the ordeal “were hideous to look at. ”103 Everyone in the area therefore was reminded of the failed uprising and the ensuing seigneurial vengeance by the aspect of these maimed peasants. 104 Judicial mutilation was sanctioned not just by temporal law, but it was also underpinned by religious notions. Many hagiographical narratives mention the intervention of a saint to physically punish a miscreant; such punishments often resulted in physically impairing conditions such as loss of limbs or eyes.

In his Comparison of Ancient and Modern Laws, Theodulf voiced even stronger criticism against what he regarded as ‘modern’ violence, as opposed to the biblical punishments which demanded restitution and compensation. 168 Both theological and sociological counter-arguments to the severity of judicial mutilation were used by Theodulf, although he did not go so far as to object to the principle of corporal punishment per se. 3) had still advocated that fleeing slaves, if recaptured on their fl ight to enemy territory, were to either be mutilated by cutting off one of their feet or be sent to work in the mines,169 during the Middle Ages the legal justification for such treatment came under scrutiny.

If you had stayed on the farm like me you would not be being led around blind” (hâhâ, diep Helmbreht! Law 29 / hêtest dû gebûwen alsam ich, / sô züge man nû niht blinden dich! 134 The peasants’ admonitions highlight not just an element of Schadenfreude, but reinforce acceptance of the principle of the punishment emulating the crime. In England, the satirical-political early fourteenthcentury An Outlaw’s Song of Trailbaston conveyed some critical sentiments towards the tendency of official law to mete out harsh punishments.

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