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METEA VALLEY HIGH SCHOOL- SOCIAL STUDIES DEPARTMENT AMERICAN STUDIES - McTigue

UNIT 1

Colonial Settlements to

Revolutionary America

NAME: ______________________________

http://www.google.com/imgres?q=jamestown+settlement&safe=active&sa=X&biw=1440&bih=780&tbm=isch&tbnid=zIN8i2OjgUhT4M:&imgrefurl=http://www.mikechurch.com/this-day-in-founders-history/this-day-in-founding-fathers-history-14-may-2013/&docid=ggruKiN611WZDM&imgurl=http://www.mikechurch.com/wp-content/uploads/2013/05/Jamestown-settlement-612x300.jpg%253F611f2e&w=612&h=300&ei=u24OUsDrEpG2qAGxvYDgAQ&zoom=1&ved=1t:3588,r:97,s:0,i:381&iact=rc&page=4&tbnh=157&tbnw=320&start=71&ndsp=29&tx=184&ty=50

http://www.google.com/imgres?q=American+Revolution&safe=active&biw=1440&bih=780&tbm=isch&tbnid=r0IPqXCgO7rq8M:&imgrefurl=http://www.anexcellentspirit.com/category/2012-a-new-american-revolution/&docid=9Fnjfv5mwkMqAM&imgurl=http://www.anexcellentspirit.com/wp-content/uploads/2012/11/main_american_revolution_03.jpg&w=618&h=445&ei=AXEOUu62JIaZqgHpxIDgAw&zoom=1&ved=1t:3588,r:17,s:0,i:130&iact=rc&page=1&tbnh=168&tbnw=260&start=0&ndsp=22&tx=173&ty=34


Reality of Democracy - Students will understand how the United States has struggled as a democracy to balance the rights of individuals with the common good.

Governmental Power - Students will understand how the ongoing debate over how much power the federal government possesses has shaped American History

Geography - Students will understand how geography has shaped the development of the nation and its history.

American Identity - Students will understand how race, class, ethnicity and gender have shaped American identity.

Slavery - Students will understand how slavery has impacted the course of American history with racial dimensions shaping its economy, society, and politics.

America in the World - Students will understand how expansion, diplomacy, foreign policy and armed conflict have shaped America’s role in the world and its own development.

Reform - Students will understand how individuals and groups have affected social, political, religious and economic change in American history.

Economy - Students will understand how different economic and labor systems, technological innovations, and government policies have shaped American society.


Reading Guide for: Colonial Settlement to Revolutionary America Unit 1 Includes reading for: Chapters Two and Three

Quote: "Liberty, when it begins to take root, is a plant of rapid growth." –George Washington

DATE TOPIC FOR CLASS HW FOR THIS NIGHT WHAT TO LOOK FOR WHILE READING

9/4 Intro Day None

9/5 Intro Day

The Americans Section 2.1-2.4 (Only read your

assigned section)

Get acclimated with the reading. You will be assigned

one of the sections to read from 2.1-2.4. Focus on what difficulties early settlers had in the Americas and

how they persevered.

9/6 Jamestown, Puritans

9/9

City on the Hill

Winthrop Primary Source Reading

9/10 Salem Witch Trials Jigsaw and Graphic

organizer

The Americas Section 3.1 (Only

read 67-68)

What is mercantilism? Create a definition in your own

words. Once you have done that, make a T-chart detailing the positives and negatives of mercantilism as

a form of economy.

9/11 Mercantilism

The Americas Sections 3.2 and 3.3

(will be assigned one)

One group will be reading about Colonial South and the other a Commercial North. What characteristics

define each region of the American colonies? You can anticipate a class comparison between the different

regions of the colonies.

9/12

New England, Middle, and Southern Colonies

(Page 67 map analysis)


9/13 Colonial Life Stations Summary of station

work Your summary should focus on the struggles and

successes of early colonial life. From looking at the stations, what concepts best characterize life in early

Colonial America?

9/16 Database Inquiry

9/17 Database Inquiry

9/18 Database Inquiry The Americas

Section 4.1 pages 96-98

What are some of the early steps that would trigger a revolution in the colonies? Start to generate a list of

complaints and issues that colonists have towards Great Britain.

9/19 Road to Revolution

Thomas Paine’s Common Sense

RAFT of Common Sense

How did Common Sense and other ideas help spark the

American Revolution?

9/20 Road to Revolution - Propaganda

The Americas Section 4.1 pages

98-102

9/23 Patriot Day

You have the weekend to get section 4.1, make sure it is done.

9/24 Road to Revolution – Boston Massacre

9/25 Declaration of Independence



9/30 Review for Test

10/1 Unit 1 Test

BIG QUESTIONS: (Can you answer these questions at the end of the unit?) How do Americans define themselves? How does Geography affect economics? What caused Americans to Revolt?


The Mayflower Compact November 11, 1620 Agreement Between the Settlers at New Plymouth : 1620 IN THE NAME OF GOD, AMEN. We, whose names are underwritten, the Loyal Subjects of our dread Sovereign Lord King James, by the Grace of God, of Great Britain, France, and Ireland, King, Defender of the Faith, &c. Having undertaken for the Glory of God, and Advancement of the Christian Faith, and the Honour of our King and Country, a Voyage to plant the first Colony in the northern Parts of Virginia; Do by these Presents, solemnly and mutually, in the Presence of God and one another, covenant and combine ourselves together into a civil Body Politick, for our better Ordering and Preservation, and Furtherance of the Ends aforesaid: And by Virtue hereof do enact, constitute, and frame, such just and equal Laws, Ordinances, Acts, Constitutions, and Officers, from time to time, as shall be thought most meet and convenient for the general Good of the Colony; unto which we promise all due Submission and Obedience. IN WITNESS whereof we have hereunto subscribed our names at Cape-Cod the eleventh of November, in the Reign of our Sovereign Lord King James, of England, France, and Ireland, the eighteenth, and of Scotland the fifty-fourth, Anno Domini; 1620. Mr. John Carver, Mr. William Bradford, Mr Edward Winslow,Mr. William Brewster, Isaac Allerton, Myles Standish, John Alden, John Turner, Thomas English, Edward Doten, Edward Liester.S! I KNOW IT. I HAVE HEARD OF IT. NO CLUE!


PURITANS 101 Read each term on the left carefully. If you know the term’s meaning, mark the “Yes!” Box, if you have heard of it, but do not know exactly what it means, mark the second box, if it is new to you, mark “No clue.” There is no right or wrong here - just vocabulary! YES! I KNOW IT. I HAVE HEARD OF IT. NO CLUE! YES! I KNOW IT! I HAVE HEARD OF IT. NO CLUE! PREDESTINATION

ORIGINAL SIN

DAMNATION

SALVATION

VISIBLE SAINTS

JOHN CALVIN

DEMOCRACY

THEOCRACY

CITY ON THE HILL

PROTESTANT WORK ETHIC


City on the Hill John Winthrop – Puritan

1630 Now the onely way to avoyde this shipwracke and to provide for our posterity is to followe the Counsell of Micah, to doe Justly, to love mercy, to walke humbly with our God, for this end, wee must be knit together in this worke as one man, wee must entertaine each other in brotherly Affeccion, wee must be willing to abridge our selves of our superfluities, for the supply of others necessities, wee must uphold a familiar Commerce together in all meekenes, gentlenes, patience and liberallity, wee must delight in eache other, make others Condicions our owne rejoyce together, mourne together, labour, and suffer together, allwayes haveing before our eyes our Commission and Community in the worke, our Community as members of the same body, soe shall wee keepe the unitie of the spirit in the bond of peace, the Lord will be our God and delight to dwell among us, as his owne people and will command a blessing upon us in all our wayes, soe that wee shall see much more of his wisdome power goodness and truthe then formerly wee have beene acquainted with, wee shall finde that the God of Israell is among us, when tenn of us shall be able to resist a thousand of our enemies, when hee shall make us a prayse and glory, that men shall say of succeeding plantacions: the lord make it like that of New England: for wee must Consider that wee shall be as a Citty upon a Hill, the eies of all people are uppon us; soe that if wee shall deale falsely with our god in this worke wee have undertaken and soe cause him to withdrawe his present help from us, wee shall be made a story and a byword through the world, wee shall open the mouthes of enemies to speake evill of the wayes of god and all professours for Gods sake; wee shall shame the faces of many of gods worthy servants, and cause theire prayers to be turned into Cursses upon us till wee be consumed out of the good land whether wee are going: And to shutt upp this discourse with that exhortacion of Moses that faithfull servant of the Lord in his last farewell to Israell Deut. 30. Beloved there is now sett before us life, and good, deathe and evill in that wee are Commaunded this day to love the Lord our God, and to love one another to walke in his ways and to keepe his Commaundements and his Ordinance, and his lawes, and the Articles of our Covenant with him that wee may live and be multiplyed, and that the Lord our God may blesse us in the land whether wee goe to possesse it: But if our heartes shall turne away soe that wee will not obey, but shall be seduced and worshipp other Gods our pleasures, and proffitts, and serve them, it is propounded unto us this day, wee shall surely perishe out of the good Land whether wee passe over this vast Sea to possesse it;

Therefore lett us choose life, that wee, and our Seede, may live; by obeyeing his

voyce, and cleaveing to him, for hee is our life, and

our prosperity.


Primary Source Activity: John Winthrop’s “A Model of Christian

Charity”-A look into the beliefs of the Puritans

Part A-Before We Read - What does it mean to serve as a “model society”?

- What views might people living in a “model society” believe about themselves?

- What might be the basis for these views?

Context/Historical Background: In 1630, English attorney John Winthrop sat writing aboard the Arbella, bound for North America. As the ship traveled to the Puritans new home, Winthrop wrote a religious speech for the 900 settlers he would provide spiritual guidance to in the Massachusetts Bay colony. Already chosen governor, Winthrop intended his words to focus, challenge, and inspire the little community. For following generations, Winthrop’s surviving words offer insight into the dreams and goals of the colony he led

four times between that year and his death in 1649. Part B-During Reading: Answer the following questions located to the right as you read each section of Winthrop’s speech. . . . First, for the persons. We are a company professing ourselves fellow members of Christ, in which respect only, though we were absent from each other many miles, and had our employments as far distant, yet we ought to account ourselves knit together by this bond of love and live in the exercise of it, if we would have comfort of our being in Christ. . . . Secondly for the work we have in hand. It is by a mutual consent, through a special overvaluing providence and a more than an ordinary approbation of the churches of Christ, to seek out a place of cohabitation and consortship under a due form of government both civil and ecclesiastical. . . . (Of or associated with a church) Thirdly, the end is to improve our lives to do more service to the Lord; the comfort and increase of the body of Christ, whereof we are members, that ourselves and posterity may be the better preserved from the common corruptions of this evil world, to serve the Lord. . . .

1. How does Winthrop define the Puritans as a people?

2. What type of government will the

Puritans set up? 3. According to Winthrop, what is the

Puritans main purpose in life? 4. Now that the Puritans have left England,

what must they be careful not to do?


Their god allows them to make their own rules/ways of living.

Micah was a prophet in Ancient Israel during a period of upheaval and crisis. The people still worshipped their god, but it was mostly by doing rituals and not changing their behavior. The treatment of fellow Israelites violated the basic parts of the covenant Moses made with the Israelites god as they failed to practice justice, loyalty or love. Their worship of idols revealed their failure to walk humbly before their god.

Fourthly . . . we must not content ourselves with usual ordinary means. Whatsoever we did, or ought to have done, when we lived in England, the same must we do, and more also, where we go. . . . Thus stands the cause between God and us. We are entered into covenant with Him for this work. We have taken out a commission. The Lord hath given us leave to draw our own articles. We have professed to enterprise these and those accounts, upon these and those ends. We have hereupon besought Him of favor and blessing. Now if the Lord shall please to hear us, and bring us in peace to the place we desire, then hath He ratified this covenant and sealed our commission, and will expect a strict performance of the articles contained in it; but if we shall neglect the observation of these articles which are the ends we have propounded, and, dissembling with our God, shall fall to embrace this present world and prosecute our carnal (human or worldly instead of spiritual) intentions, seeking great things for ourselves and our posterity, the Lord will surely break out in wrath against us, and be revenged of such a people, and make us know the price of the breach of such a covenant. Now the only way to avoid this shipwreck, and to provide for our

posterity, is to follow the counsel of Micah, to do justly, to love mercy, to walk humbly with our God. For this end, we

must be knit together, in this work, as one man. We must entertain each other in brotherly affection. We

must be willing to abridge ourselves of our superfluities (something beyond what is needed; something for show of luxury), for the supply of others’ necessities. We must uphold a familiar commerce together in all meekness, gentleness, patience and liberality. We must delight in each other; make others’ conditions our own; rejoice together, mourn together, labor and suffer together, always having before our eyes our commission and community in the work, as members of the same body.

So shall we keep the unity of the spirit in the bond of peace. The Lord will be our God, and delight to dwell among us, as His own people, and will command a blessing upon us in all our ways, so that we shall see

5. What is a covenant? 6. Describe the meaning and importance

of the covenant described by Winthrop 7. What specific behaviors does Winthrop

expect of the colonists?


Book of Deuteronomy, where Moses gives the final laws of the covenant and his farewell address before his death.

much more of His wisdom, power, goodness and truth, than formerly we have been acquainted with. We shall find that the God of Israel is among us, when ten of us shall be able to resist a thousand of our enemies; when He shall make us a praise and glory that men shall say of succeeding plantations, “may the Lord make it like that of New England.” For we must consider that we shall be as a city upon a hill. The eyes of all people are upon us. So that if we shall deal falsely with our God in this work we have undertaken, and so cause Him to withdraw His present help from us, we shall be made a story and a by-word through the world. We shall open the mouths of enemies to speak evil of the ways of God, and all professors for God’s sake. We shall shame the faces of many of God’s worthy servants, and cause their prayers to be turned into curses upon us till we be consumed out of the good land whither we are going. And to shut this discourse with that exhortation of Moses, that faithful servant of the Lord, in his last farewell to Israel, Deut. 30. “Beloved, there is now set before us life and death, good and evil,” in that we are commanded this day to love the Lord our God, and to love one another, to walk in his ways and to keep his Commandments and his ordinance and his laws, and the articles of our Covenant with Him, that we may live and be multiplied, and that the Lord our God may bless us in the land whither we go to possess it. But if our hearts shall turn away, so that we will not obey, but shall be seduced, and worship other Gods, our pleasure and profits, and serve them; it is propounded unto us this day, we shall surely perish out of the good land whither we pass over this vast sea to possess it. Therefore let us choose life, that we and our seed may live, by obeying His voice and cleaving to Him, for He is our life and our prosperity. Part C-After Reading:

- Why is Winthrop giving this sermon?

- How did Winthrop hope to hold together his community?

- How effective was Winthrop’s use of the “city upon a hill” analogy?

8. What does Winthrop mean that the Puritans “shall be as a city upon a hill”?

9. What will happen if the Puritans fail to

be the “city upon a hill”?


Salem Witchcraft: The Events and Causes of the Salem Witch Trials

What caused the Salem witch trials of 1692? This question has been asked for over 300 years. Although it is a simple question, it does not have an easy answer. The answer is difficult because there are numerous factors and events that helped create and influence the trials. The main factors that started and fueled the trials were politics, religion, family feuds, economics, and the imaginations and fears of the people. The following essay on these causes and the events surrounding the Salem witch trials of 1692 is divided into four sections:

1) Salem Politics 2) Cold Winter Days 3) Salem Witchcraft 4) Aftermath.

ASSIGNMENT: You and your 4 group members will work together in a Jigsaw to create grid notes that will help you to understand the events and causes of the Salem Witch Trials.

SALEM POLITICS COLD WINTER DAYS

SALEM WITCHCRAFT AFTERMATH

http://www.salemwitchtrials.com/salemwitchcraft.html#politics

http://www.salemwitchtrials.com/salemwitchcraft.html#winterdays

http://www.salemwitchtrials.com/salemwitchcraft.html#witchcraft

http://www.salemwitchtrials.com/salemwitchcraft.html#aftermath


Salem Witchcraft: The Events and Causes of the Salem Witch Trials

Salem Politics Salem Village had a very colorful history before the famous witch trials. It was not exactly known as a bastion of tranquillity in New England. The main reason was its 600 plus residents were divided into two main parts: those who wanted to separate from Salem Town, and those who did not. The residents who wanted to separate from Salem Town were farming families located in the western part of Salem Village. Those who wanted to remain a part of Salem Town were typically located on the eastern side of Salem Village--closest to Salem Town. The residents who wished to remain a part of Salem Town were economically tied to its thriving, rich harbors. Many of the Salem Village farming families believed that Salem Town’s thriving economy made it too individualistic. This individualism was in opposition to the communal nature that Puritanism mandated. Thus, they were out of touch with the rest of Salem Village. One particularly large farming family who felt that Salem Town was out of touch with the rest of Salem Village was the Putnams. The Putnams were the leaders of the separatist group primarily because they owned the most farmland in Salem Village. They hoped to solidify a separation from Salem Town by establishing a congregation unique from it. So in 1689, a congregation was formed under the Rev. Samuel Parris and began worshipping in the Salem Village Meetinghouse. However, the congregation only represented a select group since over half of its members were Putnams. If this action did not further strain already weakened relations between the two factions, the events concerning Parris’ contract did. Contracts for ministers during this period often provided them with a modest salary, use of a house, and free firewood. Parris received this and much more. He not only got a modest salary and free firewood, but the title and deed to the parsonage and its surrounding land. Needless to say, this was a very uncommon perk to be included in a minister’s contract during this time. This perk especially angered the residents who wanted to remain a part of Salem Town. The Salem Town supporters showed their opposition by refusing to worship at the Meetinghouse and withholding their local taxes. This latter action was of important consequence because the local taxes helped pay the minister’s salary and provided his firewood. In October of 1691 a new Salem Village Committee was elected that was comprised mostly of Parris’ opponents. This new committee refused to assess local taxes that would pay Parris’ salary, and also challenged the legality of his ownership of the ministry-house and property. These actions by the new committee caused Parris and his family to rely solely on voluntary contributions for sustenance. The Putnams were now worried of losing Parris and the soughted independence from Salem Town the congregation would help bring, and Parris was concerned about his job and providing for his family.


Cold Winter Days The Rev. Samuel Parris had a relatively small family. He was married and had a nine year old daughter, Betty, and a twelve year old niece, Abigail Williams, who was an orphan. Abigail was expected to earn her keep by doing most of the household chores, and also care for her invalid aunt. Betty’s poor health prevented her from helping with the household chores, so much of the work feel on Abigail’s young shoulders. After chores were done, there was little entertainment for Betty and Abigail. Salem Town was eight miles away, and Boston was a twenty mile journey over unforgiving roads. Thus, Samuel Parris only visited these places when business required it. He also opposed the girls playing hide-and-seek, tag and other childhood games because he believed playing was a sign of idleness, and idleness allowed the Devil to work his mischief. Reading was a popular pastime during the winter months. There was an interest in books about prophecy and fortune telling throughout New England during the winter of 1691-92. These books were especially popular among young girls and adolescents. In Essex County girls formed small, informal circles to practice the divinations and fortune telling they learned from their reading to help pass the cold months. Betty Parris, her cousin Abigail Williams, and two other friends formed such a circle. Tituba, Rev. Parris’ slave whom he bought while on a trip to Barbados, would often participate in the circle. She would entertain the others with stories of witchcraft, demons, and mystic animals. Other girls soon joined their circle in the evenings to listen to Tituba’s tales and participate in fortune telling experiments. They would tell their fortunes by dropping an egg white into a glass of water and then interpret the picture it formed. However, Betty Parris and Abigail Williams began to become upset and frightened with the results of their fortunes. This, coupled with the family financial and social difficulties, likely caused the two girls to express their stress in unusual physical expressions. Samuel Parris believed this unnatural behavior to be an illness and asked Salem Village’s physician, William Griggs, to examine the girls. He did not find any physical cause for their strange behavior and concluded the girls were bewitched.


Salem Witchcraft Puritans believed in witches and their ability to harm others. They defined witchcraft as entering into a compact with the devil in exchange for certain powers to do evil. Thus, witchcraft was considered a sin because it denied God’s superiority, and a crime because the witch could call up the Devil in his/her shape to perform cruel acts against others. Therefore, in any case when witchcraft was suspected, it was important that it was investigated thoroughly and the tormentor(s) identified and judged. Unknown to Samuel Parris, Mary Sibley ordered Tituba and her husband, John Indian, to bake a "witch cake" in order to help the girls name their tormentors. A witch cake is composed of rye meal mixed with urine from the afflicted. It is then feed to a dog. The person(s) are considered bewitched if the dog displays similar symptoms as the afflicted. The girls were at first hesitant to speak, but Betty eventually spoke and named Tituba. The other girls soon spoke and named Sarah Osborne and Sarah Good. All three women were prime candidates for the accusations of witchcraft. Sarah Osborne was an elderly lady who had not gone to church in over a year, and poor church attendance was a Puritan sin. Sarah Good was a homeless woman who begged door to door. If people failed to give her alms, she would utter unknown words and leave. Residents would often attribute her visits to death of livestock. They believed the mumbled words she spoke under her breath were curses against them for not showing her charity. Since Tituba was Parris’ slave and well known to Betty and Abigail, it is no surprise then that her name was the first to be called out by Betty. The negative reputations and low social standing shared by these three women clearly made them believable suspects for witchcraft. Now that three Salem Village residents stood accused of witchcraft, an investigation of the charges was in order. Two magistrates from Salem Town, John Hathorne, the great-grandfather of famed writer Nathaniel Hawthorne (Nathaniel added a "w" to his name to help disassociate himself from this great-grandfather) and Jonathan Corwin, traveled to Salem Village to investigate the cases of witchcraft. Their investigation of Sarah Osborne, Sarah Good and Tituba was conducted in the Salem Village Meetinghouse. During the questioning of the three accused, Betty, Abigail, and six other girls would often scream and tumble on the floor of the meetinghouse. Even with the harsh questioning by the two magistrates and the unusual actions of the afflicted girls, Sarah Good and Sarah Osborne maintained their innocence. Tituba, however, confessed for three days. During Tituba’s confession, she talked of red rats, talking cats, and a tall man dressed in black. She stated that the man clothed in black made her sign in a book, and that Sarah Good, Sarah Osborne and others, whose names she could not read, had also signed this book. It is not exactly clear why she confessed to witchcraft. She might have thought that she was guilty since she practiced fortune telling, which was considered a form of "white magic," or perhaps thought that the judges would be lenient if she confessed. Whatever her reason, a confession was not likely obtained from her by torture. Although physical torture was employed in Europe to elicit confessions from accused witches, there are no confirmed cases of it being used in Colonial America for the same purposes as New England law did not sanction it. When Tituba finished her lengthy confession, she, Sarah Good and Sarah Osborne were taken to a Boston jail. Sarah Osborne would later become the first victim of the Salem witch trials when she died two months later of natural causes while still in jail. The accusations of witchcraft continued despite the jailing of three accused witches. Why the accusations continued is still debated to this day. A recent small pox outbreak, the revocation of the Massachusetts Bay Colony charter by Charles II and the constant fear of Indian attacks helped in creating anxiety among the early Puritans that God was punishing them. This fear of punishment established a fertile atmosphere in which a case of possible witchcraft, let alone three, could easily be interpreted by the Puritans as the cause of God's wrath. Due to this belief and fear, they would want to make sure that every last witch be discovered and punished in


order to end His anger. However, some historians and scientists argue that the girls continued with their accusations because they suffered from hysteria. Hysteria is known to cause strange physical symptoms in a person of good health. Whether it was fear of God's wrath or hysteria, the accusations did not relent. In the middle of March, Ann Putnam accused Martha Corey of afflicting her. Even though Martha Corey attended church regularly, she was not very popular in the community. She was outspoken, opinionated and also mothered an illegitimate mulatto that still lived with her and her second husband, Giles. Despite her excellent church attendance, her character made her a prime candidate for the charge of witchcraft. Rebecca Nurse was the next person to be accused of witchcraft. However, the 71-year-old woman did not make for a likely witch. She was a kind and generous lady that was well liked by the community. Ann Putnam and the other girls testified that her specter would float into their rooms at night, pinching and torturing them. When Rebecca was notified of these charges, she responded, "What sin has God found in me unrepented of that He should lay such an affliction upon me in my old age?" Probably the only flaws that could be found with the prudent woman were that she one time disputed with the Rev. James Allen over the boundary of their neighboring properties, and often did not respond when spoken to because of poor hearing. As the accusations of witchcraft continued to increase, some started to doubt the truthfulness of the afflicted girls. One such person was a 60-year-old farmer and tavern owner from Salem Town by the name of John Proctor. When his maidservant, Mary Warren, began to display the same uncanny behavior as the afflicted girls, he threatened to beat her. This threat temporarily cured her afflictions. He believed the afflicted girls would, "make devils of us all," and that their behavior could easily be corrected with harsh discipline. With such opinions, it was not long before he and his wife, Elizabeth--whose grandmother, Ann B. Lynn, was once suspected of witchcraft--were jailed in Boston under charges of witchcraft. A shocking accusation came when Ann Putnam accused the former Salem Village minister, George Burroughs, as being the master of all witches in Massachusetts. He was also identified by the afflicted girls as the "Black Minister" and leader of the Salem Coven. Despite being a minister, he did not have a character of an angel. He left Salem Village after serving as its minister from 1680-82 due to a dispute over his salary. He also was widowed three times, and rumored to have mistreated his wives. Furthermore, when his temper was tested, he sometimes would brag about having occult powers. Even though he was a minister, his actions at times did not reflect it. By the end of May 1692, around 200 people were jailed under the charges of witchcraft. Almost all of them as a result of spectral evidence. Cotton Mather, son of famed minister and Harvard President, Increase Mather, spoke out against spectral evidence. He felt it was unreliable because the Devil could take the form of an innocent person to do his evil deeds. His warning against the use of spectral evidence was followed by Royal Governor William Phips establishing a Court of Oyer and Terminer to investigate the allegations of witchcraft at Salem Village. The first to be tried under the newly formed court was Bridget Bishop on June 2, 1692. This was not the first time she faced the charge of witchcraft. In 1680 she was tried for witchcraft, but was not convicted. Despite not receiving a conviction, she still was suspected of practicing the black arts. When work was being done on her cellar, "poppets" were found in the walls by the workers. It was testified that the poppets were stuck with pins, and some had missing heads. This discovery and testimony helped confirm the suspicions that she was indeed a practicing witch because it was believed that a witch could harm someone by sticking pins and other objects into a poppet that represented the victim. She was found guilty of witchcraft and hanged June 10, 1692, on Gallows Hill.


The cases of Sarah Good, Sarah Wilds, Elizabeth How, Susannah Martin, and Rebecca Nurse were heard next by the court on June 29, 1692. Unlike Bridget Bishop’s trial, spectral evidence was a key in the conviction of four of the five accused. The one accused who escaped a guilty verdict was Rebecca Nurse. However, when the jurors announced a not guilty verdict in her case, the afflicted girls howled, thrashed about, and rolled around on the floor. With the courtroom in an uproar, the judges asked the jury to reconsider its decision. When they did, a guilty verdict was returned. Rebecca Nurse, along with the other four convicted women, were hanged July 19, 1692, on Gallows Hill. At the hangings, the Rev. Nicholas Noyes asked Sarah Good to confess. "I am no more a witch than you are a wizard, and if you take away my life God will give you blood to drink." was her reply to him. Twenty-five years later, the Rev. Nicholas Noyes died of a hemorrhage, choking on his own blood. The hangings of six convicted witches did little in abating the spread of witchcraft in Massachusetts during the summer months of 1692. More people began displaying signs of affliction. As a result, accusations and arrests for witchcraft continued to grow in number. Those from all walks of life, rich and poor, farmer and merchant, were now being accused. No one was exempt from being cried out as a witch. As the jails continued to swell with accused witches, the court reconvened to try the Rev. George Burroughs, John and Elizabeth Proctor, George Jacobs, Sr., John Willard and Martha Carrier on August 5, 1692. Spectral evidence again played a significant factor in the trials of these individuals. In George Burroughs case, his lying and failure to have one of his children baptized did not help his cause to be found innocent. All six were found guilty of witchcraft by the court. Elizabeth Proctor escaped the sentence of death because she was pregnant, but the rest were hanged on Gallows Hill on August 19, 1692. At the hangings, George Burroughs recited the Lord’s Prayer flawlessly. This achievement was important because it was believed that a wizard could not recite this prayer without making a mistake. Even with such an act of innocence, it was not enough to save his life. George Burroughs’ flawless recitation did little in impeding the witch trials. The trials continued with Giles Corey’s scheduled for mid-September of 1692. However, he refused to answer the questions asked by the court. Due to his refusal, the court exercised its legal right and ordered the sheriff to pile rocks upon him until he co-operated. He was taken to a field near the Salem Meetinghouse, his hands and legs were bound, and heavy rocks were piled upon his chest. Even with the increasing weight, he refused to answer the court’s questions. "More weight." would be his response to the court’s inquiries. On September 19, 1692, after two days of induring the increasing weight, Giles Corey was crushed to death. Why Giles Corey refused to answer the court's questions and suffer this slow death instead is not clear. Some historians feel that he wanted to protect his property for heirs. Since witchcraft was a capital offense, his property could be sequestered to the government if he was found guilty. Unfortunately, this does not explain why John Proctor and he both made wills before their deaths; neither would have any property to leave because it could be secured by the government. Due to this action by the two men, other historians argue that Giles Corey was not acting on behalf of his heirs by refusing to stand trial. Rather, he chose this fate to serve as a protest against the witch trials and the methods of the court. Whatever his reason, Giles Corey chose death over standing trial for witchcraft. Giles Corey's refusal to stand trial did not slow the court’s conviction of accused witches. Martha Corey, Mary Easty, Alice Parker, Ann Pudeater, Margaret Scott, Wilmott Reed, Samuel Wardwell, and Mary Parker were hanged on Gallows Hill September 22, 1692. Before the hangings, Mary Easty, a sister of Rebecca Nurse, wrote the magistrates and the Essex County ministers. In her petition, she stated: ...I know I must die, and my appointed time is set. But the Lord He knows it is, if it be possible, that no more innocent blood be shed, which undoubtedly cannot be avoided in the way and course you go in. I question not but your honors do to the utmost of your powers in the discovery and detecting of witchcraft and witches, and would not be guilty of innocent blood for the world. But by my own innocency I know you are in the wrong


way. The Lord in his infinite mercy direct you in this great work, if it be His blessed will, that innocent blood be not shed... George Burroughs’ prayer, Giles Corey’s refusal to stand trial and Mary Easty’s letter began to lessen the public support and faith that the witch trials once had. Many people felt the accusations and trials were getting out of control. By October, ministers, judges and numerous others believed that the trials claimed innocent lives. "It were better that ten suspected witches should escape than that one innocent person should be condemned." was the sentiment Increase Mather imparted to the Boston clergy. It was not long after Increase Mather made this statement that on October 12, 1692, Governor Phips issued orders to protect the current prisoners accused of witchcraft from harm, and suspended the arrest of suspected witches--unless the arrests were absolutely necessary. He soon followed these orders with dissolving the Court of Oyer and Terminer on October 29, 1692. Governor Phips’ orders, Increase Mather’s statement to the Boston clergy and waning support of the trials soon left the cries of the afflicted to fall on deaf ears. People began to ignore the accusations of the afflicted. The fury of the witch trials subsided, and the last witch trial was held in January 1693. Governor Phips ended the witch trials when he pardoned the remaining accused in May 1693. With this pardon, the Salem witch trials, which resulted in nineteen hangings and a death by crushing rocks, was finally concluded.

Aftermath

The aftermath of the Salem witch trials was severe. Even with the witch trials over, many were still in jail because they could not pay for their release. The law stipulated that prisoners had to pay for their food and board before being released. Unless the prisoners or someone else could pay for these expenses, they could not be freed. Additionally, those who were convicted of witchcraft had their property confiscated by the government. This left their families without money and, in some cases, a home. The trials took a toll on the surrounding land and structures as well. Houses and fields were left untended, and the planting season was interrupted. The fields that were planted were not cultivated or harvested. Also, the Salem Meetinghouse was left dilapidated due to the distraction of the trials. Crop failures and epidemics continued to bother Salem for years after the trials ended. The Puritans felt that these events were happening because God was punishing them for the hangings of innocent people. Therefore, a day of fasting and prayer for forgiveness was ordered for January 13, 1697. The land and structures were not the only things to change as a result of the trials. Salem Village politics also changed. The Essex County Court declared that the Salem Village committee was derelict in its duties, and ordered for a new election on January 15, 1693. An anti-Parris committee was elected as a result. The Rev. Samuel Parris was now in jeopardy of losing his job because of the outcome of the new election. Whether he was worried about losing his job, or simply had a guilty conscience, Parris gave his "Meditation for Peace" sermon on November 26, 1693. In the sermon, he admitted to giving too much weight to spectral evidence. However, his sermon and confession seemed not to have repaired the damaged relations between him and the community, for Parris agreed to move from Salem Village in April 1696. Before Parris and his family moved, the legal manner of the parsonage needed to be resolved. In July 1697, it was finally settled when arbitrators decided that Salem Village should pay Parris 79 pounds, 9 shillings and 6


pence in back salary. In return, Parris agreed to relinquish the deed to the parsonage. Parris and his family then left for Stowe, Massachusetts. Little information has survived as to what happened to Samuel Parris and his family after they left Salem Village. Tituba was sold to pay for her jail costs. It is believed that Abigail Williams never recovered from her "affliction" and died young. Betty Parris latter married Benjamin Barron in 1710. She had five children and lived in Concord, Massachusetts. She died March 21, 1760, at the age of 78. Parris’ son, Noyes, died insane. Joseph Green replaced Samuel Parris as minister. To help heal the scars that the witch trials left on the community, he seated the accusers with the accused. This action appeared to help heal the wounds because the family of Rebecca Nurse--John Tarbell, Samuel Nurse, and Thomas Wilkins--asked to rejoin the congregation in November 1698. Their request to join was granted. With the Nurse family welcomed back into the congregation, Green asked the congregation to revoke the excommunication of Martha Corey in 1703. The motion was finally adopted in 1707. Rebecca and Giles Corey also had their excommunications revoked on March 6, 1712. Not all families wished to rejoin the congregation after the trials. Peter Cloyce and his wife, Sarah--who was accused of witchcraft--left Salem Village and moved to Marlborough, Massachusetts. Philip English, who was accused of witchcraft along with his wife, never forgave his persecutors for the loss of his property and reputation. He asked for a large settlement for his losses, but only received a small one. So in order to sever ties with Puritanism, he helped found the St. Peter’s Episcopal Church. What happened to the afflicted girls is not widely known. Surviving information regarding them has provided only small details as to what happened to them after the Salem witch trials. Ann Putnam, Jr. raised her brothers and sisters when her parents died two weeks apart from each other. In August 1706, she asked the congregation of her church for forgiveness. The pastor read her prepared statement to the congregation. I desire to be humbled before God. It was a great delusion of Satan that deceived me in that sad time. I did it not out of any anger, malice, or ill will...I desire to lie in the dust and earnestly beg forgiveness of all those I have given just cause of sorrow and offense, and whose relations were taken away and accused. She later died unmarried and was buried with her parents in an unmarked grave. Whatever the future held for the afflicted girls, they undoubtedly never forgot their involvement with the witch trials. No one died as a convicted witch in America again after the Salem witch trials. It was also the last of the religious witch hunts. Salem Village separated from Salem Town in 1752 and became the town of Danvers. However, this separation did not wipe away the history of the witch trials from its past. For over 300 years, historians, sociologists, psychologists and others continue to research and write about them to this day, and they continue to serve as a reminder of how politics, family squabbles, religion, economics and the imaginations and fears of people can yield tragic consequences.


Mercantilism: “Even beasts do not devour their young . . . “ Mercantilism Defined: An economic system where a nation seeks to export (sell) more than it imports (buy) to increase the nation’s wealth and power. The System: CONTROL COLONIES

• Buy raw materials from colonies for little $$ • Sell finished products back to colonies for lots of $$ • Creates a favorable balance of trade

How? NAVIGATION ACTS

• All ships owned, built and manned by England • Certain RESTRICTED GOODS only exported to Britain: sugar, tobacco, rice and lumber • All colonial trade must go through England (English merchants = “middlemen”)

o NAVIGATION ACT (1651): Required all crews to be at least ½ English in nationality, most goods must be carried on English or colonial ships, goal was to eliminate competition from colonial trading routes

o NAVIGATION ACT (1660): Required all colonial trade to be on English ships, master and ¾ of crew must be English, long list of “enumerated goods” developed, including tobacco, sugar, rice, that could only be shipped to England or an English colony

o STAPLE ACT (1663): Required goods bound for the colonies shipped from Africa, Asia, or Europe to first be landed in England before shipping to America

Controlling the Colonies

• Foreign goods cost more $$$ (Tariffs) • Regulation of trade = economic and political control

Colonies’ Attitude

• Limiting individualism, freedom, free market capitalism • Is economic freedom worth fighting for?

http://www.google.com/url?sa=i&rct=j&q=triangle+trade+map&source=images&cd=&cad=rja&docid=9SYynh4iaEuw0M&tbnid=ae6n-MCk15LYIM:&ved=0CAUQjRw&url=http://apushistorycase.wikispaces.com/How+Slavery+began&ei=A1YeUZyNOMjAyAHb1IFI&bvm=bv.42553238,d.aWc&psig=AFQjCNHnmvGl1e4bCLZP3GoOow1ELCNazw&ust=1361028987769523


Colonial Life Stations

As you move around the room, what are the key elements of colonial life in the Americas. Cooking and Dining Drinks and Dining

Crime and Punishment Medicine and its Results


Colonial Life Stations

As you move around the room, what are the key elements of colonial life in the Americas. Death and Funerals Marriage and Family

Religion Education


Unit 1: Colonial Settlement to Revolutionary America

Historical Inquiry: Settling for Determinism

Inquiry Focus:

What is the difference between religious liberty and religious freedom?

Are you surprised that the Pilgrims and Puritans eventually joined together?

What do you think was the real reason Anne Hutchinson was banished?

2 Perspectives: 1. Cite specific textual evidence to support analysis of primary and secondary sources, connecting

insights gained from specific details to an understanding of the text as a whole. 2. Determine the central ideas or information of these secondary sources; provide an accurate

summary of each that makes clear the relationships among the key details and ideas. 3. Use this information to help determine the answers to the inquiry focus questions.

William Bradford:

Miles Standish:

John Winthrop:

Media, Visuals, and Maps: 1. Integrate and evaluate multiple sources of information presented in diverse formats and media. 2. Integrate information from diverse sources, both primary and secondary, into a coherent

understanding of an idea or event, noting discrepancies among sources.

Synthesize the information gleaned from the media, visual, and map sources to articulate evidence to the inquiry focus questions.

Documents, Quotes, and Facts and Figures: 1. Integrate and evaluate multiple sources of information presented in diverse formats and media. 2. Integrate information from diverse sources, both primary and secondary, into a coherent

understanding of an idea or event, noting discrepancies among sources.

Synthesize the information gleaned from the media, visual, and map sources to articulate evidence to the inquiry focus questions.


Unit 1: Colonial Settlement to Revolutionary America

Historical Inquiry: Settling for Determinism

Inquiry Focus:

What is the difference between religious liberty and religious freedom?

Are you surprised that the Pilgrims and Puritans eventually joined together?

What do you think was the real reason Anne Hutchinson was banished?

Using the three inquiry focus questions above, determine the central ideas or information of these secondary sources; provide an accurate summary of each that makes clear the relationships among the key details and ideas.


Common Sense Thomas Paine came to America from Great Britain in 1774. He was a journalist who was interested in the American trend toward independence. While men like Thomas Jefferson and John Adams appealed to the wealthy classes, Paine wrote for the masses. This passage is from his pamphlet Common Sense, which was published in 1776 and grew to be the principal manifesto of the Revolution. Volumes have been written on the subject of the struggle between America and [Great Britain]. Men from all walks of life have entered into the controversy, for different and various reasons: but all have been senseless and the period of debate is closed. War, as the last resource, must decide the contest… I have heard it said by some that America flourished under her former connection with Great Britain, and to stay happy and prosper and progress, America must stay related or connected to Great Britain. I answer roundly, that America would have flourished as much, and probably much more, had no European power had anything to do with her. The articles of commerce and food by which she enriched herself are necessities of life, and will always have a market while eating is the custom of Europe. We have boasted the protection of Great Britain, without considering, that her motive was interest not attachment: and that she did not protect us from our enemies on her own account…. But Britain is the parent county, some say. Then the more shame her conduct. Even beasts do not devour their young, nor savages make war upon their families … Europe and not [Britain], is the parent country of America. This new world has been a fortress for the persecuted lovers of civil and religious liberty from every part of Europe. Small islands not capable of protecting themselves are the ones that must be taken care of, but there is something absurd in supposing a continent is to be governed by an island. Never has nature made the satellite larger than its primary planet. In looking at [Britain] and America, it can be seen that just the opposite is true. It is evident that they belong to different systems. [Britain] belongs to Europe, America to itself….Independence is the only bond that can tie and keep us together…The commercial [mercantile] and the reasonable part of [Great Britain] will still be with us: because peace with trade is preferable to war.

Reading Focus Questions: 1. Identify FOUR reasons Paine gives to justify separation of Great Britain and America. 2. What techniques of persuasion does Paine use in this excerpt? 3. Which of Paine’s arguments do you find most convincing? Why? 4. Explain how Common Sense would be used as a tool to win the war. 5. List some thoughts from Common Sense that would have been new and radical thinking in 1776, but still are commonly held beliefs in America today


Writing Assessment for Thomas Paine’s Common Sense (A RAFT Summary)

Now that we’ve read and discussed this influential document on the “Road to Revolution”, let us see if you really understand what Paine was trying to say by taking his thoughts…and throwing them right back at him! RAFT writing incorporates the four basic components of every written piece:

R - Role of the writer

A - Audience written for

F - Format written in

T - Topic written about See if you can determine the R.A.F.T. in the following scenario, then complete the writing assignment on a separate sheet of paper.

R – A – F – T –

It is a way to write that incorporates strong verbs (e.g. – plead, convince, clarify) and elevates writing beyond the normal essay to provide more focus and sets the tone of a response.

“A member of the British Parliament has just read Thomas Paine’s pamphlet and is furious that he would dare say such things about the British Empire! The member decides to write a letter-to-the-editor of the Boston Gazette that refutes Paine’s arguments (let’s say two of them) to discourage American colonists from joining any independence movement.”


Cause-Effect Organizer-Road to the American Revolution Directions: For each event that is given, explain how it helped to cause the American Revolution.

Stamp Act Townshend Acts Boston Massacre Tea Act/Boston Tea Party

“Intolerable” Acts Publishing of Common Sense Declaration of Independence

The American Revolution


R E V O L U T I O N (Lennon/McCartney, 1968) You say you want a revolution Well you know We all want to change the world You tell me that it's evolution Well you know We all want to change the world But when you talk about destruction Don't you know you can count me out Don't you know it's gonna be alright Alright Alright You say you got a real solution Well you know We'd all love to see the plan You ask me for a contribution Well you know We're doing what we can But when you want money for people with minds that hate All I can tell you is brother you have to wait Don't you know it's gonna be alright Alright Alright You say you'll change the constitution Well you know We all want to change your head You tell me it's the institution Well you know You better free your mind instead But if you go carrying pictures of Chairman Mao You ain't going to make it with anyone anyhow Don't you know it's gonna be alright Alright Alright

THE ART OF INTERPRETATION Songs, even popular ones, are trying to convey a message to the listener. As students of American culture, you will learn to find the messages in a variety of mediums (art, slogans, etc.). You and your partner will analyze the song using the following questions to guide you. Be prepared to discuss your responses. 1. What does the title mean to you? 2. Who is the "you" in the song? 3. What is the mood or tone of the song? 4. What is the central message? What is the point of the song? 5. How does this song relate to America? 6. What is your overall impression? Do you like the song? Dislike? Why?