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The male Puritans of the Massachusetts Bay Colony did not like women to think that they were above them, such evidence is the trial of Anne Hutchinson at Massachusetts Bay in 1637. The document is a transcripts of Anne’s trial. Anne Hutchinson was a rebel during her time and she was fond of the concept of Antinomianism, if your not as fond with this concept,let’s break it down “Antinomiansim” is a greek word it is formed from the words “anti” and “nomos”, “anti” means against and “nomos” means law when combined they form antinomianism which means in its simplest form, against the law or against laws. The transcript was most likely at first kept just for records but eventually it was kept not only to preserve history but to capture the human spirit.
Firstly John Winthrop whom was the governor of Massachusetts Bay was accusing Anne hutchinson of “troubling the peace of commonwealth and the churches here”. Anne was holding meetings at her house; teaching women and sometimes even men about religion. To quote directly from the document John Winthrop said: “You have maintained a meeting and an assembly in your house that hath been considered by the general assembly as a thing not tolerable nor comely in the sight of god nor fitting for your sex.” with this quote alone you can see Winthrop’s distaste for Anne ;a women, teaching people about religion. you can make the connection that because John Winthrop is the governor of Massachusetts he has more than likely instilled in his people the idea of a strict patriarchal society. In the Quote Winthrop says ‘...considered by the general assembly as a thing not tolerable nor comely in the sight of god nor fitting for your sex”. A General assembly is basically a community, more...
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In the next and final part when Anne starts talking about the scripture god revealed to her. In the middle she says: “but after he was pleased to reveal himself to me”, “He” being god. That was kind of like the icing on the cake. What got John Winthrop really mad was the fact that Anne said that god was pleased to reveal himself to her this is a big part because Anne is a woman and women are looked down upon in their society. The way Anne acted during her trail compiled with the fact she was a woman and her claim of personal revelation sealed her ticket out of Massachusetts Bay. As I have said before this case shows Annes fiery spirit and her willingness to rebel against oppressors. This document is very important, it shows the “chain of respect” if you could say. It shows that men believed to be superior to women and above them as well.
LaPlante, Eve. Amrican Jezebel: The Uncommon Life of Anne Hutchinson, the Woman Who Defied the Puritans. New York: Harper Collins, 2004.
Before reading our textbooks “Voice of freedom” and “Give me Liberty” I thought the freedom was attainable, because Puritan left England for America looking for religious freedom. And the colony’s formation was predicated on the idea of religious freedom, however everyone was to follow the direction of the elders, and women, in particular, were to play a submissive and supporting role. When they arrived in America they tried to build a holy community where people would live by the rules of the Bible. They tried to reform the official English church. They demanded to replace the Catholic principles with Protestant ones. Their reformist ideas, undermining the unity of the church, threatened to split the whole society and weaken the royal power. After reading the story about Anne Hutchinson in our book “Voices of freedom” from page 33 and in «Give Me Liberty» from page 75, I understood that religious liberty for others was not part of the Puritans' plan. Anne Hutchinson was a Puritan woman who spread her own interpretations of the Bible. Anne spoke that God’s grace could be directly bestowed through faith. This went against the Puritan ministers’ view, which dictated that people must live according to the Bible’s precepts. She was put on trial for her theological views and for stepping outside the bounds assigned to women. And then she and most of her children were
Literary historicism, in the context of this discussion, describes the interpretation of literary or historical texts with respect to the cultural and temporal conditions in which they were produced. This means that the text not only catalogues how individuals respond to their particular circumstances, but also chronicles the movements and inclinations of an age as expressed in the rhetorical devices of its literature. Evaluating the trial of Anne Hutchinson within such a theoretical framework means speculating on the genesis of her theological beliefs with recourse to prevailing theories of gender, class, and interpretation. Because texts are self-contained spheres of discourse, nuanced interpretations of them can be undertaken with greater assiduity than in the case of individuals whose private experiences remain largely concealed from the interpreter's knowledge. A historical analysis of Anne Hutchinson herself is hence, in the present discussion, secondary to the analysis of how she comes across in textual discourse as a palimpsest of seventeenth century gender controversy.
One night in the minute New England town of Salem, Massachusetts, three young girls and a slave from Barbados were caught dancing naked in the forest around an immense kettle. This wasn't something that girls normally did in the 1600s and was also socially unacceptable. These girls, Abigail Williams, Betty Parris, Mercy Lewis, and Tituba were immediately accused of being witches just because they were dancing. To get themselves off the hook, the girls pointed their fingers at other women in the town of practicing witchcraft. They indicted some women because their names popped into their heads, but one particular girl, Abigail Williams, accused a woman named Elizabeth Proctor because she had lust for her husband, John Proctor. Abigail Williams and John Proctor had already had an affair. However, unlike Abigail, John wanted to leave that horrible mistake in the past and forget about her. Abigail also did not like other women in Salem because they called her names. They knew of her lust for men, so Abigail took the initiative and they were also charged.
Gretchen A. Adams, the author of the journal, describes how the stereotype and image of colonial puritans were portrayed as hasty prosecutors, and victims to mass hysteria. “In fact, Salem’s witch-hunt…operated under the influence of “hysteria, witch hunts, or vigilantes”, this excerpt talks about how even in the mid-20th century people were using the Salem witch trials as an example of hysteria and prosecution (Adams p.24). In ‘Escaping Salem’, Godbeer talks about how even the people of Stamford also went into a panic, “Once the Wescots…had to be willing to speak out” (p.10). This shows that even when Stamford witch hunt was mild compared to the Salem hunts, people still can assume the worst when a conflict happens. The article later mentions how Americans in the 19th century were exaggerating the witch trials as a means of propaganda against the northern politicians, “In the 1850s… uniquely suited to derive the maximum emotional reaction from its intended audience” (Adams
In Puritan led Massachusetts Bay Colony during the days of Anne Hutchinson was an intriguing place to have lived. It was designed ideally as a holy mission in the New World called the “city upon a hill,” a mission to provide a prime example of how protestant lives should have subsisted of. A key ingredient to the success of the Puritan community was the cohesion of the community as a whole, which was created by a high level of conformity in the colony. Puritan leaders provided leadership for all facets of life; socially, economically, religiously, and even politically. A certain hierarchy was very apparent in the Massachusetts Bay Colony, in which ministers always seemed to have gotten their way. Governor Winthrop got his way in 1637 by banishing a woman, Anne Hutchinson, whom he thought posed a threat to the structure of the colony. I believe that there is a legit rationale for her banishment, this being her religious ideas that were very close to that of the Antinomians who Governor Winthrop was not too fond of. I also think that this was not the primal reason. In my mind, Anne’s gender played a large role in determining whether or not she actually posed a serious threat to the solidarity of Massachusetts.
How was Anne Hutchinson's trial an ordeal for her and how was it an ordeal for
Anne Hutchinson has long been seen as a strong religious dissenter who paved the way for religious freedom in the strictly Puritan environment of New England. Another interpretation of the controversy surrounding Anne Hutchinson asserts that she was simply a loving wife and mother whose charisma and personal ideas were misconstrued to be a radical religious movement. Since this alleged religious movement was led by a woman, it was quickly dealt with by the Puritan fathers as a real threat. Whatever her motives, she was clearly a great leader in the cause of religious toleration in America and the advancement of women in society. Although Anne Hutchinson is historically documented to have been banished as a religious dissenter, the real motive for her persecution was that she challenged the traditional subordinate role of women in Puritan society by expressing her own religious convictions.
...ve Indians. From the copious use of examples in Winthrop's work, and the concise detail in Rowlandson's narrative, one can imbibe such Puritans values as the mercy of God, place in society, and community. Together, these three elements create a foundation for Puritan thought and lifestyle in the New World. Though A Model of Christian Charity is rather prescriptive in its discussion of these values, Rowlandson's captivity narrative can certainly be categorized as descriptive; this pious young woman serves as a living example of Winthrop's "laws," in that she lives the life of a true Puritan. Therefore, both 17th century works are extremely interrelated; in order to create Winthrop's model community, one must have faith and closely follow Puritan ideals, as Rowlandson has effectively done in her A Narrative of the Captivity and Restoration of Mrs. Mary Rowlandson.
The Salem Witchcraft Hysteria was a product of women’s search for power. This claim is supported by Lyle Koehler, from A Search for Power: The “weaker sex” in seventeenth-century New England (University of Illinois, 1980), explained and argues why this is true. Koehler mentions that the women were in search for more power and respect and power equality. She mentioned that the men were afraid of witches because they felt they were superior to them which brought in the question of who really was the superior gender. But really, the women accused others as being witches so as to gain more power from men. Basically, this showed that the women were not afraid of controlling or taking the power from men. In the seventeenth century, the men had power; so therefore, women did anything and would do anything to gain more power than the men. In puritan society, the only women with any significant power were mothers. They had powers not only in their homes but also in the public as long as they accused people of being witches. They also implicated others to achieve this power. An example that Koehler gave would be sociologist Dodd Bogart’s conclusion that “demon or witch charges are attempt to restore “self-worth, social recognition, social acceptance, social status and other related social rewards” is pertinent to the Salem village situation.
John Winthrop was a pioneer for religious freedom in America. As one of the early settlers sailing west on the Arbella, he composed a sermon called A Model for Christian Charity. Winthrop’s sermon is the framework for creating the spiritual colony that he envisioned and a way to unite the people coming to a new land. The people traveling west were not from one group but rather came from many groups and backgrounds. Winthrop knew that in order to succeed in the wilderness these individuals would have to give up some of their individuality for the greater good of the colony. Winthrop felt that religion was the ultimate way to accomplish this and that Christ was the perfect model to follow. In one passage he says:
An outspoken female in a male hierarchy, Hutchinson had little hope that many would speak in her defense, and she was being tried by the General Court. In 1636 she was charged with hersey and banished from Massachusetts Bay Colony. Several years later, when she moved to New York, she was killed in an Indian attack. Anne challenged the Puritan clergy. She believed that: "1.One can feel one's salvation and is filled with the spirit of God after conversion.
Puritans believed in the devil and his role as strong as they believed in God and his role. For many centuries, Puritans had the idea that the weakest individuals in society often committed diabolical acts and sins. Furthermore, Satan selected the most vulnerable individuals to do his bidding, among these individuals, women were often held responsible for many sins, including witchcraft. (Godbeer 12). According to Richard Godbeer, in his book, The Salem Witch Hunt, “it was Eve who first gave away to Satan and seduced Adam.” (Godbeer 12). In 1692, witchcraft became a panic among Puritan society. Even though both men and women were accused of witchcraft, women were seventy-six percent more likely to be accused in Salem than men. (Godbeer 12). Puritan society was a male dominate society and men looked down upon women. There were two particular reasons to why women were often accused of being witches. The first reason, was in due to the Puritan belief that women were the source of evil. The second reason was because of certain events that associated with accusations. These events were being of relatively low social status and income, being rich or financially independent and being a midwife or nurse.
...all. He highly stressed that the different factors of change of business, Quaker ministers preaching to the Puritans, and overall disagreement of ideas among the townspeople. He doesn’t seem to think that the people deliberately accused their rivals of witchcraft and not committing fraud but involuntarily fed into the lies they were told and had strange reactions when told to convey what they saw. He talks about how all of their problems were solely intertwined to create the Salem Witch Trials and only discussed after the fact. His point of view seems to think they were inherently hysteric about witchcraft, seeing as how over 40,000 people were executed for it in England, and only amplified their worries of life surrounding them. In summary, his points are saying that the outbreak of witchcraft gave an explanation on how these tragedies might have seemed unavoidable.
The book begins with describing the arduous efforts of Bishop Fenwick to open the Ursuline Convent in the decidedly anti-Catholic area of 19th century Massachusetts. It then elaborates on the everyday goings on in the Convent and women’s academy that the Sisters run, while also revealing various conflicts and frictions that would later lead to the riot and destruction of the Covenant. These factors include religious disagreement, gender issues, territorial conflict, the escape of Sisters Rebecca Reed and Elizabeth Harrison, and class division(among a few others). The events of the burning on August 11th and 12th and it’s consequences are the topic of the second half of the book.