The Crucible Character List John Proctor Elizabeth Proctor Abigail
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The Crucible's Legacy of Appropriation and Sexual Shame in Popular Culture
Illinois State University ISU ReD: Research and eData Theses and Dissertations 4-5-2021 Bewitching The Blame: The Crucible'S Legacy Of Appropriation And Sexual Shame In Popular Culture Hope Kristine Morris Illinois State University, [email protected] Follow this and additional works at: https://ir.library.illinoisstate.edu/etd Part of the Theatre and Performance Studies Commons Recommended Citation Morris, Hope Kristine, "Bewitching The Blame: The Crucible'S Legacy Of Appropriation And Sexual Shame In Popular Culture" (2021). Theses and Dissertations. 1395. https://ir.library.illinoisstate.edu/etd/1395 This Thesis is brought to you for free and open access by ISU ReD: Research and eData. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of ISU ReD: Research and eData. For more information, please contact [email protected]. BEWITCHING THE BLAME: THE CRUCIBLE ’S LEGACY OF APPROPRIATION AND SEXUAL SHAME IN POPULAR CULTURE HOPE MORRIS 61 Pages In The Crucible Arthur Miller uses tropes of female characters, Abigail and Tituba, to tell a story of male heroism. In the process, he dismisses and appropriates the true stories of women who suffered during the Salem witch trials for his own political and personal gain. In this thesis, I argue that Miller’s appropriation and sexualization of women continues into contemporary popular culture depictions of the Salem witch trials including the movie adaptation of The Crucible and the television shows Salem and American Horror Story: Coven . These depictions appropriate and sexualize women’s stories in order to fulfill the male gaze. This thesis also explores how three contemporary women playwrights are writing new plays that address the sexism of Arthur Miller, show how The Crucible perpetuates abuse, and encourage women to confront sexism by creating their own works about the Salem trials. -
Salem Witch Trials - 1692 Salem - Economic and Social Divisions - Discoveryschool.Com
Salem Witch Trials - 1692 Salem - Economic and Social Divisions - DiscoverySchool.com In 1692, Salem was divided into two distinct parts: Salem Town and Salem Village. Salem Village (also referred to as Salem Farms) was actually part of Salem Town but was set apart by its economy, class, and character. Residents of Salem Village were mostly poor farmers who made their living cultivating crops in the rocky terrain. Salem Town, on the other hand, was a prosperous port town at the center of trade with London. Most of those living in Salem Town were wealthy merchants. For many years, Salem Village tried to gain independence from Salem Town. The town, which depended on the farmers for food, determined crop prices and collected taxes from the village. Despite the three-hour walk between the two communities, Salem Village did not have its own church and minister until 1674. But there was also a division within Salem Village. Those who lived near Ipswich Road, close to the commerce of Salem Town, became merchants, such as blacksmiths, carpenters, and innkeepers. They prospered and supported the economic changes taking place. But many of the farmers who lived far from this prosperity believed the worldliness and affluence of Salem Town threatened their Puritan values. One of the main families to denounce the economic changes was the Putnams—a strong and influential force behind the witchcraft accusations. Tensions became worse when Salem Village selected Reverend Samuel Parris as their new minister. Parris was a stern Puritan who denounced the worldly ways and economic prosperity of Salem Town as the influence of the Devil. -
A Comprehensive Look at the Salem Witch Mania of 1692 Ashley Layhew
The Devil’s in the Details: A Comprehensive Look at the Salem Witch Mania of 1692 __________ Ashley Layhew Nine-year-old Betty Parris began to convulse, seize, and scream gibber- ish in the winter of 1692. The doctor pronounced her bewitched when he could find no medical reason for her actions. Five other girls began ex- hibiting the same symptoms: auditory and visual hallucinations, fevers, nausea, diarrhea, epileptic fits, screaming, complaints of being bitten, poked, pinched, and slapped, as well as coma-like states and catatonic states. Beseeching their Creator to ease the suffering of the “afflicted,” the Puritans of Salem Village held a day of fasting and prayer. A relative of Betty’s father, Samuel Parris, suggested a folk cure, in which the urine of the afflicted girls was taken and made into a cake. The villagers fed the cake to a dog, as dogs were believed to be the evil helpers of witches. This did not work, however, and the girls were pressed to name the peo- ple who were hurting them.1 The girls accused Tituba, a Caribbean slave who worked in the home of Parris, of being the culprit. They also accused two other women: Sarah Good and Sarah Osbourne. The girls, all between the ages of nine and sixteen, began to accuse their neighbors of bewitching them, saying that three women came to them and used their “spectres” to hurt them. The girls would scream, cry, and mimic the behaviors of the accused when they had to face them in court. They named many more over the course of the next eight months; the “bewitched” youth accused a total of one hundred and forty four individuals of being witches, with thirty sev- en of those executed following a trial. -
The Crucible by Arthur Miller Lesson Plan Length: 60 Minutes Lesson Plan the Crucible
VIRTUAL LEARNING LESSON PLAN ENGLISH THE CRUCIBLE BY ARTHUR MILLER LESSON PLAN LENGTH: 60 MINUTES LESSON PLAN THE CRUCIBLE LEARNING OBJECTIVES By the end of this lesson, students will be able to: • Feel confident as they begin an early stage analysis of the complex characters, situations and ideas/themes within the play • Immerse themselves in the world of the play by participating in a variety of practical exercises • Think critically about character motivations and choices • Discuss and evaluate connections between themes in the play, current events and contemporary issues To teach this lesson, you will need the following resources: • The Crucible Study Guide • Video – On Acting: Jack Ellis • Video – On Acting: Adrian Schiller • Video – On Acting: Natalie Gavin • Video – On Acting: Richard Armitage • Video – Arthur Miller: BBC Documentary • Vi deo – Richard Armitage in Conversation • Headlines • Character Cards For further resources to help you teach The Crucible, including our full-length production, and Study Guide, visit www.digitaltheatreplus.com 2 LESSON PLAN THE CRUCIBLE Plus: • A video conference link to your chosen platform* • For Exercise 2 – access to an online messaging service/chat feature; a prepared Google Doc • For Exercise 4 – an email with instructions for students • For Exercise 5 – an additional prepared Google Doc • For Exercise 6 – an email with instructions for students (Tip: Press 'Share' to copy the link to your Doc and make sure to change the settings to 'Anyone with the link can edit'). *Keeping students and teachers safe during remote education is essential. Please ensure any online platform you are using to communicate or coordinate with students is suitable for their age group and check privacy settings. -
F, Sr.Auifuvi
NATHANIEL HAWTHORNE' S USE OF WITCH AND DEVIL LORE APPROVED: Major Professor Consulting Professor Iinor Professor f, sr. auifUvi Chairman of" the Department of English Dean of the Graduate School Robb, Kathleen A., Nathaniel Hawthorne;s Fictional Use of Witch and Devil Lore. Master of Arts (English), December, - v 1970, 119 pp., bibliography, 19 titles. Nathaniel Hawthorne's personal family history, his boy- hood in the Salem area of New England, and his reading of works about New England's Puritan era influenced his choice of witch and Devil lore as fictional material. The witch- ci"aft trials in Salem were evidence (in Hawthorne's inter- pretation) of the errors of judgment and popular belief which are ever-present in the human race. He considered the witch and Devil doctrine of the seventeenth century to be indicative of the superstition, fear, and hatred which governs the lives of men even in later centuries. From the excesses of the witch-hunt period of New England history Hawthorne felt moral lessons could be derived. The historical background of witch and Devil lore, while helpful in illustrating moral lessons, is used by Hawthorne to accomplish other purposes. The paraphernalia of witchcraft with its emphasis on terrible and awesome ceremonies or practices such as Black Sabbaths, Devil compacts, image-magic, spells and curses, the Black Man in'the forest, spectral shapes, and familiar spirits is used by Hawthorne to add atmospheric qualities to his fiction. Use of the diabolic creates the effects of horror, suspense, and mystery. Furthermore, such 2 elements of witch and Devil doctrine (when introduced in The Scarlet Letter, short stories, and historical sketches) also provide an aura of historical authenticity, thus adding a v dimension of reality and concreteness to the author's fiction. -
The Crucible Giles Corey
THE CRUCIBLE GILES COREY He is in his early 80s at the time of the trials. He represents the many innocent victims of the witch-trials in Salem His conscience would not let him answer to, of confess to something which he was not guilty of and he paid for this with his life. He is an example of moral integrity and an inspiration for John Proctor when he urges his torturers to place more weights on him. He showed great bravery up to his death. Personality – wise he is an argumentative but fundamentally honest farmer, who seems to have made a hobby out of taking people to court over land issues. He was always under the suspicious eye of the community for something – if ever a fire started or something went missing the first port of call was always Corey. The worst he could be accused of was being a nuisance and a ‘crank’ – but certainly not witchcraft. He didn’t care what other people thought of him and had only come to the church late in life when he had married Martha. He has quarrelled with Thomas Putnam over a piece of land. His mention of his wife’s fondness for reading puts her under suspicion. He knows that if he answers the court’s charge of witchcraft his sons will lose their right to inherit his land so he refuses to answer to the court. If he had denied the charge and been hanged they would have forfeit the right to inherit. He is pressed to death under large stones. -
Salem 1692 Brochure
1 2 3 4 Today Salem, Massachusetts, strives The numbers on the map to be a city of diversity and tolerance, correspond with the sites that but it is important to remember that the appear on the numbered panels. 20 men and women who were executed in All sites except for the Rebecca 1692 were not seeking tolerance. They Nurse Homestead are in Salem. were not witches. They were ordinary men and women seeking justice. 1. Rebecca Nurse Homestead (Danvers, MA) 2. House of the Seven Gables 3. Cemeteries of Salem (3 sites) 4. Salem Witch Trials Memorial Welcome … 5. Salem Witch Hunt: Examine the Evidence to 1692 6. Salem Witch Museum 7. The True 1692 The Rebecca Nurse Homestead The House of the Seven Cemeteries of Salem The Salem Witch Trials 8. Cry Innocent: The People vs. Gables Memorial Bridget Bishop … … … … 9. Witch Dungeon Museum What happened in Salem Town and Salem The Rebecca Nurse Homestead, located in Danvers, The imposing House of the Seven Gables, which has Salem has three cemeteries that are significant to the The Salem Witch Trials Memorial is a place of 10. The Witch House Village (modern-day Danvers) more than MA, (formerly known as Salem Village) is the 17th loomed over Salem Harbor since 1668, remains one of Witch Trials of 1692. Dating back to 1637, Charter meditation, remembrance, and respect for the 20 men 320 years ago still resonates as a measure of century home of Rebecca Nurse, a 71 year old matriarch the oldest surviving timber-framed mansions in North Street Burial Point is the oldest and most visited of and women who were put to death between June and the failure of civility and due process in the who was arrested on suspicion of practicing witchcraft. -
The Case of Elizabeth Howe
Walton 1 Claire Walton HIST 2090 29 November 2017 Final Paper A Pious Woman Condemned by Rumor, Church, and Court: The Case of Elizabeth Howe “Though shee wer condemned before men shee was Justefyed befor god”1 -Goody Safford Prior to the year 1682, Goody Elizabeth Howe enjoyed a reputation defined by piety, honesty, and neighborliness. Two distinct disputes in 1682 would come together ten years later during the Salem witch crisis to place Elizabeth’s life in mortal peril. A “faling [out]” between Samuel Perley and the Howes preceded fits suffered by Samuel’s daughter, who reportedly identified Elizabeth as her tormentor. Although ministerial accounts contested Elizabeth’s culpability, rumors spread and stained Elizabeth’s holy reputation. Her rejection from the Ipswich Church approximately two or three years later, informed by the rumor of witchcraft and other reports from neighbors, exacerbated suspicion, as those involved in the church’s decision attributed maleficium to Elizabeth.2 The second dispute occurred on June 14, 1682, the same year Samuel Perley’s daughter first reported afflictions. The Topsfield men, Thomas Baker, Jacob Towne, and John Howe, Elizabeth’s brother-in-law, challenged John Putnam of Salem Village over his claim to land along the Ipswich River. This dispute pitted the Howe family against the Putnam family, a driving force behind the Salem witch trials of 1692. Ultimately, Elizabeth’s reputation of witchcraft coupled with her relationship to John Howe and by extension association with the Putnam land dispute influenced her conviction as a witch. Although numerous individuals 1 Bernard Rosenthal, et al., eds., Records of the Salem Witch-Hunt (New York: Cambridge University Press, 2009), 341 (Hereafter RSWH). -
Chapter VIII Witchcraft As Ma/Efice: Witchcraft Case Studies, the Third Phase of the Welsh Antidote to Witchcraft
251. Chapter VIII Witchcraft as Ma/efice: Witchcraft Case Studies, The Third Phase of The Welsh Antidote to Witchcraft. Witchcraft as rna/efice cases were concerned specifically with the practice of witchcraft, cases in which a woman was brought to court charged with being a witch, accused of practising rna/efice or premeditated harm. The woman was not bringing a slander case against another. She herself was being brought to court by others who were accusing her of being a witch. Witchcraft as rna/efice cases in early modem Wales were completely different from those witchcraft as words cases lodged in the Courts of Great Sessions, even though they were often in the same county, at a similar time and heard before the same justices of the peace. The main purpose of this chapter is to present case studies of witchcraft as ma/efice trials from the various court circuits in Wales. Witchcraft as rna/efice cases in Wales reflect the general type of early modern witchcraft cases found in other areas of Britain, Europe and America, those with which witchcraft historiography is largely concerned. The few Welsh cases are the only cases where a woman was being accused of witchcraft practices. Given the profound belief system surrounding witches and witchcraft in early modern Wales, the minute number of these cases raises some interesting historical questions about attitudes to witches and ways of dealing with witchcraft. The records of the Courts of Great Sessions1 for Wales contain very few witchcraft as rna/efice cases, sometimes only one per county. The actual number, however, does not detract from the importance of these cases in providing a greater understanding of witchcraft typology for early modern Wales. -
Section B Revision Notes the Play: the Crucible by Arthur Miller the Background to the Play and What It Is Based On
Section B Revision Notes The Play: The Crucible by Arthur Miller The background to the play and what it is based on: The play is about the Salem witch trials that took place in the Province of Massachusetts Bay during 1692 and 1693. Early in the year 1692, in the small Massachusetts village of Salem, a collection of girls fell ill, falling victim to hallucinations and seizures. In extremely religious Puritan New England, frightening or surprising occurrences were often attributed to the devil or his cohorts. The unfathomable sickness spurred fears of witchcraft, and it was not long before the girls, and then many other residents of Salem, began to accuse other villagers of consorting with devils and casting spells. Old grudges and jealousies spilled out into the open, fuelling the atmosphere of hysteria. The Massachusetts government and judicial system, heavily influenced by religion, rolled into action. Within a few weeks, dozens of people were in jail on charges of witchcraft. By the time the fever had run its course, in late August 1692, nineteen people (and two dogs) had been convicted and hanged for witchcraft. Set in: 1692. Puritan times What happens in each scene: The scene that we focus on in class and the scenes that you will need to learn are written in bold. Act one Rev. Parris is praying over his daughter, Betty Parris, who lies as if unconscious in her bed. Conversations between Rev. Parris, his niece Abigail Williams and several other girls reveal that the girls, including Abigail and Betty, were found dancing around a fire and a cooking pot in a nearby forest, apparently led by Tituba, Parris's slave from Barbados. -
Ann Putnam's Confession (1706) Ann Putnam Was One of the Accusers in the 1692 Salem Witch Trials, Eventually Claiming That 62 Members of the Community Were Witches
Ann Putnam's Confession (1706) Ann Putnam was one of the accusers in the 1692 Salem Witch Trials, eventually claiming that 62 members of the community were witches. She was 12 years old at the time. As a result of the claims of Putnam and others in Salem Village, 19 people were executed for being witches. In addition, another accused individual was executed for refusing to submit to a trial, and several others died while in prison awaiting trial or execution. The trials were widely publicized at the time, and they continue to capture public attention through modern representations of the events, such as Arthur Miller’s 1953 play, The Crucible. Significantly, Putnam was the only accuser who issued a public confession, which is reproduced below. Note: “Goodwife” was used much as we use the titles “Miss” or “Mrs.” today. “Goodwife Nurse” was Rebecca Nurse, one of the women she accused of witchcraft. "I desire to be humbled before God for that sad and humbling providence that befell my father's family in the year about '92; that I, then being in my childhood, should, by such a providence of God, be made an instrument for the accusing of several persons of a grievous crime, whereby their lives were taken away from them, whom now I have just grounds and good reason to believe they were innocent persons; and that it was a great delusion of Satan that deceived me in that sad time, whereby I justly fear I have been instrumental, with others, though ignorantly and unwittingly, to bring upon myself and this land the guilt of innocent blood; though what was said or done by me against any person I can truly and uprightly say, before God and man, I did it not out of any anger, malice, or ill-will to any person, for I had no such thing against one of them; but what I did was ignorantly, being deluded by Satan. -
Salem Witch Trial Lesson Plan Grades
History Detectives: Using Historical Inquiry to Teach the Salem Witch Trials in the Elementary Classroom Christopher Martell, Ed.D. Clues (Evidence) from the Salem Witch Trials (Primary source documents were edited for language and ease-of-use with elementary students. Teacher Tip: For 3rd graders, you should help scaffold this activity by adding guiding questions to each primary source – see Clue 7 for an example. Teachers may also reduce amount of text for the lower grades.) CLUE 1: Summary of the Salem Witch Trials from the University of Virginia The Salem witchcraft trials began in late February 1692 and lasted through April 1693. They were held in Salem Village (now Danvers) in Massachusetts Bay Colony. The people of the town believed Samuel Parrisʼ 9 year-old daughter, Elizabeth "Betty" Parris, and her cousin, Abigail Williams, were possessed by the Devil through witchcraft. Betty and Abigail accused the Parrisʼ slave Tituba, (who was from Barbados), of having taught the girls witchcraft. Later, Betty and Abigail also accused Rebecca Nurse, an elderly widow, of spreading witchcraft. The girls, along with their neighbors the Putnums, then accused many in town of being witches. In the end 25 people were convicted: 19 were executed by hanging, 1 was crushed to death under heavy stones, and at least 5 died in jail. Over 160 people across Massachusetts Bay Colony were accused of witchcraft and most were jailed. CLUE 2: Testimony (words said at a trial) of Tituba, Samuel Parrisʼ slave from the Caribbean island of Barbados John Hathorne (Judge): What familiarity have you with the Devil? Tituba: The Devil, I am not sure.