The concept of madness as a challenge to communities lies at the core of legal sources. Medieval Communities and the Mad: Narratives of Crime and Mental Illness in Late Medieval France considers how communal networks, ranging from the locale to the realm, responded to people who were considered mad. The madness of individuals played a role in engaging communities with legal mechanisms and proto-national identity constructs, as petitioners sought the king's mercy as an alternative to local justice. The resulting narratives about the mentally ill in late medieval France constructed madness as an inability to live according to communal rules. Although such texts defined madness through acts that threatened social bonds, those ties were reaffirmed through the medium of the remission letter. The composers of the letters presented madness as a communal concern, situating the mad within the household, where care could be provided. Those considered mad were usually not expelled but integrated, often through pilgrimage, surveillance, or chains, into their kin and communal relationships.

DIVHow medieval texts represent and reproduce normative heterosexual identities./div

Examination of international case studies, from a global assortment of rural, pastoral nomadic communities. Inclusion of evidence from many different new and social media platforms, ranging from WeChat to Twitter. Discussion of research ethics and guidance for conducting research with the most rural communities through new and social media.

***A New York Times Editors’ Choice*** A Scottish medieval adventure about the youngest in a war-band who must free her family from a castle prison after knights attack her home--with all the excitement of Ranger's Apprentice and perfect for fans of heroines like Alanna from The Song of the Lioness series. One dark night, Drest's sheltered life on a remote Scottish headland is shattered when invading knights capture her family, but leave Drest behind. Her father, the Mad Wolf of the North, and her beloved brothers are a fearsome war-band, but now Drest is the only one who can save them. So she starts off on a wild rescue attempt, taking a wounded invader along as a hostage. Hunted by a bandit with a dark link to her family's past, aided by a witch whom she rescues from the stake, Drest travels through unwelcoming villages, desolate forests, and haunted towns. Every time she faces a challenge, her five brothers speak to her in her mind about courage and her role in the war-band. But on her journey, Drest learns that the war-band is legendary for terrorizing the land. If she frees them, they'll not hesitate to hurt the gentle knight who's become her friend. Drest thought that all she wanted was her family back; now she has to wonder what their freedom would really mean. Is she her father's daughter or is it time to become her own legend?

Prior to the high Middle Ages, the Baltic Rim was largely terra incognita-but by the late Middle Ages, it was home to diverse small and large communities. But the Baltic Rim was not simply the place those people lived-it was also an imagined space through which they defined themselves and their identities. This book traces the transformation of the Baltic Rim in this period through a focus on the self-image of a number of communities: urban and regional, cultic, missionary, legal, and political. Contributors look at the ways these communities defined themselves in relationship to other groups, how they constructed their identities and customs, and what held them together or tore them apart.

Michel Foucault examines the archeology of madness in the West from 1500 to 1800 - from the late Middle Ages, when insanity was still considered part of everyday life and fools and lunatics walked the streets freely, to the time when such people began to be considered a threat, asylums were first built, and walls were erected between the "insane" and the rest of humanity.

This book examines actual processes of experiencing the imagined community, exploring its emotive force in a number of case studies.