The inclination of recent scholars has been to portray the people of 17th-century Massachusetts as helpless victims of powerful economic, social, and psychological forces. Many recent accounts cite entrenched sexual hostility, chronic generational conflicts, or the clash of capitalist and peasant cultures. Rather than seeing the people of Salem Village and the surrounding communities as being swept along by the forces of historical change, Gragg makes a very strong case that the people involved (whether they were clergymen, judges, accusers, or the accused) were active participants, who made decisions that shaped the outcome of events in 1692.
Related books and articles
The Devil in Massachusetts: A Modern Inquiry into the Salem Witch Trials By Marion L. Starkey Alfred A. Knopf, 1949
Beyond the Witch Trials: Witchcraft and Magic in Enlightenment Europe By Owen Davies; William de Blécourt Manchester University Press, 2004
The Long and Short of Salem Witchcraft: Chronology and Collective Violence in 1692 By Latner, Richard Journal of Social History, Vol. 42, No. 1, Fall 2008
The Malefic Unconscious: Gender, Genre, and History in Early Antebellum Witchcraft Narratives1 By Vetere, Lisa M. Journal of Narrative Theory, Vol. 42, No. 2, Summer 2012
Peer-reviewed publications on Questia are publications containing articles which were subject to evaluation for accuracy and substance by professional peers of the article's author(s).
Couple's Ancestors Ministered to Lepers, Hanged for Witchcraft By Solberg, Mary National Catholic Reporter, Vol. 51, No. 16, May 22, 2015
`Days' Comes to Life Soapiest of Soaps Picks Salem, Ill., as Setting for a Real-World Birthday Festival By Gail Pennington Get Out St Louis Post-Dispatch (MO), September 19, 1996
Witchcraft Lore Draws All Kinds to Salem By Noto, Melanie The Washington Times (Washington, DC), October 31, 2000
Randall Beach: Witchcraft Expert Explains Why Connecticut Executed 11 'Witches' By New Haven Register (New Haven, CT), October 27, 2013