This chapter provides an insight into the potential future progression for psychiatry and its treatments.

The spirit of the eleventh-century papal revolution lived on. In the fourteenth century the Apostolic Penitentiary adopted a strikingly severe stance. Later in the century Urban V took a rigorist position against simoniacal recruitment to religious communities. Toughest of all were the automatic penalties pronounced a couple of centuries later by Sixtus V against simoniacal recruitment to the clergy. He devised deterrents that appeared effective against simony, among other offences, and these were retained for simony alone when their application to the other offences was lifted as too extreme. Like the war on drugs, the campaign against simony was surely never definitively won, but it was never abandoned.

American sports became culturally prominent in the nineteenth century as cities developed and as leisure and work became increasingly distinct. Many were recreations of a specific class, immigrant group, and/or gender. By century’s end, sport was also identified with healthfulness and manliness or femininity. Sports became both commercially professionalized and an integral part of colleges and high schools.Two sports especially grew: boxing and baseball. Professional boxing’s players achieved new mass celebrity, first Irish American John L. Sullivan then African American Jack Johnson, who became a symbolic threat to White superiority in the early twentieth century. Baseball evolved into a network of professional players and teams, institutionalized with standardized rules and excluding women and African Americans. But baseball became America’s leading spectator sport and the one most associated with Americanness, a truth driven home when the 1919 Black Sox Scandal over World Series game-fixing outraged the nation.

Introduction

This chapter delves into the intricate fabric of Yoruba transnationalism and the interwoven social spaces connecting their homeland, Nigeria, with their adopted land, Ghana. Amid the unfolding history of Tamale, Yoruba migrants stand as prominent architects who have significantly shaped the city's urban identity and developmental trajectory. Here, we explore the multifaceted dynamics of Yoruba migration, unraveling the roles they played in propelling Tamale's commercial and institutional evolution. The complex interplay of kinship ties and commercial identities emerges as a pivotal force in shaping the narrative of Yoruba migration to Ghana, particularly the vibrant city of Tamale.

Spanning across the northern belt and the Osun Division of colonial Nigeria, Yoruba migrants embarked on their journey to Ghana propelled by a spectrum of motivations. Some sought economic prosperity through trade, while others were impelled by family crises, indebtedness, spiritual quests, the specter of political persecution, and the allure of wealth. Their migration narratives resonate with a symphony of economic, political, and spiritual motives, each note contributing to a vibrant composition of Yoruba migration to Ghana. Throughout this exploration, we underscore the instrumental role that personal connections, not only in terms of kinship but also shared town affiliations, played in facilitating and shaping this migratory flow.

This chapter casts a spotlight on the entrepreneurial spirit of Yoruba migrants, whose commercial endeavors forged alliances with European firms and ignited a dynamic competition with traders hailing from Ghana and other corners of West Africa.

INTRODUCTION

Three witches were tried in a session of the regality court of Broughton on 18 July 1579: Christian Douglas, Janet Fulton and Janet Carswell. Douglas and Fulton were both from Leith, and Carswell was probably from there too (since she was tried by the same assize). Douglas and Fulton were both convicted and executed; Carswell was acquitted. Here we have the minutes of the court, but not the full dittays.

We have some suggestive and even vivid fragments of information about Christian Douglas's case, but the details are obscure because the scribe, in writing up the minutes, seems to have confused her with one of the other two accused persons. The central part of the record of her case makes ‘Cristiane’ the victim of the witchcraft of ‘Jonet’, with an apparent instance of sleep paralysis in which the victim and her husband spend the night of Easter Saturday and Easter Sunday being tormented. Perhaps this whole episode really belongs in the trial of Janet Fulton (the ‘Jonet’ who was convicted). Yet the episode is described as ‘conversance with the Devill’ on Christian Douglas's part. Whoever was being accused at this point, this case is thus a remarkably early instance of overtly demonic witchcraft.

Janet Fulton, alias ‘Fitlowne’, seems to have been a classic neighbourhood witch, being described as responsible for the deaths of several people over several years and as having had a neighbourhood reputation for witchcraft. She had previously lived in Prestonpans. While she was there, she had been summoned for witchcraft before a justice ayre at Haddington, but had fled rather than face trial – which the Broughton court treated as firm evidence of guilt.

Finally, Janet Carswell was clearly a magical practitioner. Several of her cures were described in detail, with unusual vocabulary.

Legends about the Egyptian princess Scota, daughter of the Pharaoh drowned in the Red Sea in the days of Moses, and her husband, the Greek (or Scythian) Prince Gaythelos, after whom Scotland and Gaelic were supposedly named, were circulating in Ireland at least by the eighth century; these legends survived in many versions in Ireland and later in Scotland and were intended to show that the Gaelic Celts had an ancient and distinguished ancestry. ‘Scota’ was probably suggested to forge a connection to the anonymous daughter of Pharaoh who found the baby Moses in the bulrushes and saved him from her father's order to kill all males born to the Hebrews (Exodus 2: 1–10). Her name would have been invented to explain the etymology of the name of the people who settled Ireland and then Scotland (the Scots Latin Scoti or Scotti). By the early fourteenth century the legend had become an important part of the historical propaganda used in Scotland to argue for the antiquity of the country and its right to be independent of England.

Also early in the fourteenth century, the story of Albina, supposedly of Greek lineage, began to appear in Anglo-Norman, Latin and English chronicles produced in England, and it rivaled Scots’ claims to being the earliest inhabitants of the island and also to a distinguished descent from people of ancient civilizations.

Even the most casual viewer will recognize the road movie as the quintessential American genre. Closely related to the Western, the road movie features panoramic shots of traveling through the slowly changing landscape of the North American continent, often but not always by car—a long journey through a sublime nature that is unwelcoming to humans. As Steven Cohan and Ina Rae Hark point out in the introduction to their Road Movie Book: “The road movie is, in this regard, like the musical or the Western, a Hollywood genre that catches peculiarly American dreams, tensions, and anxieties, even when imported by the motion picture industries of other nations.” Typically, we find two people at the center of the story, forced to negotiate their differences in a confined space, while facing the travails of unforeseen events that any journey can bring: hostile law enforcement, quirky characters, breakdowns, and detours … . Indeed, countless “buddy films” begin with the accidental encounter of two seemingly diametrically opposed characters, only to end in bromance, newfound freedom, and a positive change in one or both characters.

After a brief overview of the genre in German and Austrian cinema, including dramatic films as well as comedies, this chapter will take a close look at German-language road movies that feature Asian characters on German and Austrian terrain, as well as characters, German or other, traveling in Asia. The overview will unpack the genre and the sources of its explicit and implicit constructs.

Do psychiatrists need to stop centering their practice on symptoms, and consider a more central role for personality traits?

Chapter 5 assesses harms that people with mental illness experience that are related to how their self is constituted. These include harms of de-individuation and mis-identification, but also, as this chapter focuses on, harms of social exclusion and dehumanization that result from status loss and moral distancing. Dehumanization occurs through both being reduced to a stereotyped trait and being viewed as lesser compared to others. Having a sense of belonging and being accepted as an equal member of a moral/epistemic/social community are important parts of being viewed as and viewing oneself as a full human being; these are also critical for developing and exercising autonomous agency as well as for well-being and flourishing. People with mental illness are often excluded from these communities as a result of public stigma, diminishing their autonomy and well-being. This chapter shows how dehumanization, social exclusion, and belonging uncertainty threaten belongingness and autonomy.

All knights wishing to excel in courtesy should be lovers … Love makes a knight's virtues blaze and shine: whatever qualities he's endowed with, once love is added to them it will drive out any unworthy trait. And if Love finds him to be courteous, it makes him even more so than before; if generous, he’ll be generous more than ever; he becomes outstanding in all his qualities … Love enhances all the goodness in a man.

So wrote the highly influential poet Raoul de Houdenc in The Romance of the Wings, his impassioned tract about the values of chivalry, in which love is the seventh, the last and most important plume on the two wings – Largesse and Courtesy – without which ‘no one can soar to the heights of esteem’. Raoul composed this in the early thirteenth century. A quarter of a millennium later, the anonymous author of Perceforest, the immense ‘prehistory’ of Arthurian Britain, makes love the inspiration and essential driving force for all the great deeds of his protagonists. All people, he makes plain, should be subjects of the lord Love, and if they have yet to pay homage to that mighty lord they have no meaningful place in the world. Told that they are ‘of far less honour and prowess, unable to achieve any great feats of arms’, they are banished from King Gallafur's court. Since Love presides over chivalric literature throughout the later Middle Ages as a mighty demigod, it is no surprise to find love as a central theme of the four thirteenth-century romances translated here, and that in two of them the god Love himself stands at the very centre.