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The modern prison is commonly thought to be the fruit of an Enlightenment penology that stressed man's ability to reform his soul. The Medieval Prison challenges this view by tracing the institution's emergence to a much earlier period beginning in the late thirteenth century, and in doing so provides a unique view of medieval prison life. G. Geltner carefully reconstructs life inside the walls of prisons in medieval Venice, Florence, Bologna, and elsewhere in Europe. He argues that many enduring features of the modern prison--including administration, finance, and the classification of inmates--were already developed by the end of the fourteenth century, and that incarceration as a formal punishment was far more widespread in this period than is often realized. Geltner likewise shows that inmates in medieval prisons, unlike their modern counterparts, enjoyed frequent contact with society at large. The prison typically stood in the heart of the medieval city, and inmates were not locked away but, rather, subjected to a more coercive version of ordinary life. Geltner explores every facet of this remarkable prison experience--from the terror of an inmate's arrest to the moment of his release, escape, or death--and the ways it was viewed by contemporary observers. The Medieval Prison rewrites penal history and reveals that medieval society did not have a "persecuting mentality" but in fact was more nuanced in defining and dealing with its marginal elements than is commonly recognized.
People in the Middle Ages and the early modern age more often suffered from imprisonment and enslavement than we might have assumed. Incarceration and Slavery in the Middle Ages and the Early Modern Age approaches these topics from a wide variety of perspectives and demonstrates collectively the great relevance of the issues involved. Both incarceration and slavery were (and continue to be) most painful experiences, and no one was guaranteed exemption from it. High-ranking nobles and royalties were often the victims of imprisonment and, at times, had to wait many years until their ransom was paid. Similarly, slavery existed throughout Christian Europe and in the Arab world. However, while imprisonment occasionally proved to be the catalyst for major writings and creativity, slaves in the Ottoman empire and in Egypt succeeded in rising to the highest position in society (Janissaries, Mamluks, and others).
"Following the Council of Trent (1545-1563), Catholic religious orders underwent substantial reform. Nevertheless, on occasion monks and nuns had to be disciplined and--if they had committed a crime--punished. Consequently, many religious orders relied on sophisticated criminal law traditions that included torture, physical punishment, and prison sentences. Ulrich L. Lehner provides for the first time an overview of how monasteries in central Europe prosecuted crime and punished their members, and thus introduces a host of new questions for anyone interested in state-church relations, gender questions, the history of violence, or the development of modern monasticism."
The jailer's evil spirit torments residents. The demonic black entity appears in broad daylight. The ghost of a trapped child still searches for her mother. These examples are just a taste of the terrifying phantoms and tortured souls that dwell in the Cage, a cottage in Essex, England, that was used to imprison those accused of witchcraft in the 16th century. When Vanessa Mitchell moved into the Cage, she had no idea that a paranormal nightmare was waiting for her. From her first day living there, Vanessa saw apparitions walk through her room, heard ghostly growls, and was even slapped and pushed by invisible hands. After three years of hostile paranormal activity, Vanessa moved out, fearing for her young son's safety. Then paranormal researcher Richard Estep went in to investigate. Spirits of the Cage chronicles the time that Vanessa and Richard spent in the Cage, uncovering the frightening and fascinating mysteries of the spirits who lurk within it.
Contrary to common assumptions, medieval and early modern writers and poets often addressed the high value of freedom, whether we think of such fable authors as Marie de France or Ulrich Bonerius. Similarly, medieval history knows of numerous struggles by various peoples to maintain their own freedom or political independence. Nevertheless, as this study illustrates, throughout the pre-modern period, the loss of freedom could happen quite easily, affecting high and low (including kings and princes) and there are many literary texts and historical documents that address the problems of imprisonment and even enslavement (Georgius of Hungary, Johann Schiltberger, Hans Ulrich Krafft, etc.). Simultaneously, philosophers and theologians discussed intensively the fundamental question regarding free will (e.g., Augustine) and political freedom (e.g., John of Salisbury). Moreover, quite a large number of major pre-modern poets spent a long time in prison where they composed some of their major works (Boethius, Marco Polo, Charles d'Orléans, Thomas Malory, etc.). This book brings to light a vast range of relevant sources that confirm the existence of this fundamental and impactful discourse on freedom, imprisonment, and enslavement.
Ranging from ancient times to the present, a survey of the evolution of the prison explores its relationship to the history of Western criminal law and offers a look at the social world of prisoners over the centuries.
The author tells of his own appalling treatment when in detention and how it informed and inspired a lifetime vocation to struggle for the rights of all prisoners everywhere. As the story demonstrates, he is one of those rare individuals who moved from passion and conviction to effective action - he was responsible for the establishment of one of the world's most reliable and mature human rights organizations, in the field of penal reform, Penal Reform International (PRI). His untimely death in Morocco in 2004 deprived the cause of a passionate advocate, but the work goes on.
America seems presently fascinated by prison culture and the inner workings of what happens behind clinked doors. With TV shows creating binge-watchers of us all, and celebrities piquing public interest as they end up behind bars, Americans seem to enjoy a good gawk at prison life. Each year, more than 1.3 million visitors still trek out to Alcatraz Island, one of the most famous prisons in the world. And why shouldn’t they be curious about prison? We as a nation currently incarcerate more people per capita than any other country, and our prisons are notoriously rough, violent, and overcrowded. At the same time, we love our food, take pictures of it, post it socially, and discuss our foodie favorites. Rarely do we consider the food experiences of those for whom sustenance is more difficult to obtain, particularly those incarcerated, where choice and access is severely limited. Prison food is often everything to prisoners. It is the only marker of time throughout the day. Food becomes commerce in the microeconomies behind prison walls. It is often the only source of pleasure in a monotonous routine. It creates sites of community when prisoners ban together to create recipes, but also becomes a site of discord when issues surrounding fairness and equity arise in the chow hall. Prison Food in America offers a high-level snapshot of the fare offered behind bars, its general guidelines and regulations, fascinating stories about prisoners and food, and the remarkable and varied ways food plays a role in the fabric of prison culture.
A brilliant work from the most influential philosopher since Sartre. In this indispensable work, a brilliant thinker suggests that such vaunted reforms as the abolition of torture and the emergence of the modern penitentiary have merely shifted the focus of punishment from the prisoner's body to his soul.
Usk was a figure of political and literary importance who was in the politics of late 14th-century London. A critical edition of his meditation on the fickle nature of worldly fortune and exploration of the relationship between grace and free will.