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Thesis on the spanish inquisition
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In his lengthy undertaking, The Spanish Inquisition: A Historical Revision Henry Kamen attempts to readjust his readers thinking about the infamous Spanish Inquisition. Thirty years of research brought him to the conclusion that there was less persecution and horror in the Inquisition than pop culture and historians have drawn. In Trent 1475: Stories of a Ritual Murder Trial, R. Po-Chia Hsia takes the reader on a dark journey to the wretched persecution of a small community of Jews in the Italian city of Trent. Both books tell stories of minority groups becoming scapegoats for society, Kamen taking on an entire era of a country, and Hsia illustrating a vivid example. The books have some similarities and differences, and some strengths and weaknesses in their approaches. While Kamen's goal and emphasis tends to somewhat distort his story, he valiantly maintains his effort. In deconstructing the methods used to write these two books, it is clearly understood that while Kamen and Hsia are writing vastly different books, they are both entirely good works of history.
The smaller of the two works is Trent 1475: Stories of A Ritual Murder Trial. It tells the story of a small Jewish community accused of ritual blood sacrifice in Trent, Italy. This book creates a micro history that tells a much larger story of politics and society interacting with culture. Using the documentation of the trial, called the Yeshiva Manuscript, literature of the period, letters and contemporary literature, Hsia illustrates how the persecution of the Jews in 1475 has impacted and still impacts attitudes toward Jewish people. The most important source, the Yeshiva manuscript was put together by people after the trial, using the trial r...
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...iles up and students feel the weight of the past bearing down on them. Taking both Kamen and Hsia's books into account, there is enough evidence and variation of categories of evidence that give each author a well rounded book. While Hsia was arguing that the persecution of the Jews was horrible and misrepresented, Kamen was arguing something slightly different. While he didn't deny that the persecution of minority religions was not terrible, he contested that it was in more isolated incidents and had many varying aspects and motivations. Although Kamen and Hsia wrote in very different styles, their stories flow together and make great companion readings.
Works Cited
Hsia, R. P-Chia, Trent 1475: Stories of A Ritual Murder Trial (Yale University, 1992)
Kamen Henry, The Spanish Inquisition: A Historical Revision. (Great Britain: Weidenfeld & Nicolson)
Le Beau, Bryan F. The Story of the Salem Witch Trials. New Jersey: Prentice Hall, 1998.
Were the witch-hunts in pre-modern Europe misogynistic? Anne Llewellyn Barstow seems to think so in her article, “On Studying Witchcraft as Women’s History: A Historiography of the European Witch Persecutions”. On the contrary, Robin Briggs disagrees that witch-hunts were not solely based on hatred for women as stated in his article, “Women as Victims? Witches, Judges and the Community”. The witch craze that once rapidly swept through Europe may have been because of misconstrued circumstances. The evaluation of European witch-hunts serves as an opportunity to delve deeper into the issue of misogyny.
"Inquisition." In New Catholic Encyclopedia, edited by Berard L. Marthaler, 485-491. Detroit: Thomson Gale, 2003.
When one evokes The Salem Witch Trials of 1692, the image that comes to most peoples minds are that of witches with pointed hats riding broomsticks. This is not helped by the current town of Salem, Massachusetts, which profits from the hundreds of thousands of tourists a year by mythologizing the trials and those who were participants. While there have been countless books, papers, essays, and dissertations done on this subject, there never seems to be a shortage in curiosity from historians on these events. Thus, we have Bernard Rosenthal's book, Salem Story: Reading the Witch Trials of 1692, another entry in the historiographical landscape of the Salem Witch Trials. This book, however, is different from most that precede it in that it does not focus on one single aspect, character, or event; rather Rosenthal tells the story of Salem in 1692 as a narrative, piecing together information principally from primary documents, while commenting on others ideas and assessments. By doing so, the audience sees that there is much more to the individual stories within the trials, and chips away at the mythology that has pervaded the subject since its happening. Instead of a typical thesis, Rosenthal writes the book as he sees the events fold out through the primary documents, so the book becomes more of an account of what happened according to primary sources in 1692 rather than a retelling under a new light.
Rosenthal. Bernard. Salem Story: Reading the Witch Trials of 1692. Cambridge Mass: Cambridge University Press, 1995.
James Keegstra was a well known and respected man within his town. He taught social studies, mathematics, and law to both junior and senior high students (Bowal) He was teach his version of what happened during the Holocaust in his social studies classes and would teach how he believed the Jews controlled economics in his law classes (Bowal). When word of Keegstra’s teaching reached the school board they immediately took action by telling him he needed to stop teaching his students about his version of Jewish society and Holocaust or there would be consequences (Bowal). Keegstra ignored the board’s warning and his teaching positio...
The Holocaust is a topic that is still not forgotten and is used by many people, as a motivation, to try not to repeat history. Many lessons can be taught from learning about the Holocaust, but to Eve Bunting and Fred Gross there is one lesson that could have changed the result of this horrible event. The Terrible Things, by Eve Bunting, and The Child of the Holocaust, by Fred Gross, both portray the same moral meaning in their presentations but use different evidence and word choice to create an overall
When a young boy is found brutally murdered in a small Prussian town called Konitz, once part of Germany, now part of Poland, the Christians residing in the town lash out by inciting riots and demonstrations. Citing the incident as an act of Jewish ritual murder, better known as blood libel, Christians rendered blame on the Jews. Helmut Walser’s Smith, The Butcher’s Tale, details the murder account and the malicious consequences of superstitious belief combined with slander and exaggerated press propaganda. Foreshadowing the persecution of Jews which would take place three decades later, Smith analyzes and explains the cause and effect of anti-Semitism in Imperial Germany at the turn of the century. Utilizing Smith’s book as a primary source,
Bard, Mitchell G., ed. "Introduction." Introduction. The Holocaust. San Diego: Greenhaven, 2001.
There are many things in history in which may relate to one another but have happened in different times and eras. From the begging of Jamestown, to the Salem Witch Trials in Salem, Mass., all things in history have a relation. In this essay, we will be linking Martin Luther, the Protestant Reformation, the Salem Witch Trials, the Puritans, and the term 'ethnocentrism '. While these may seem like they will not connect with each other, but there is always a way to colligate these events in history.
an And The Controversy Over The Bombing Of Auschwitz." Journal Of Ecumenical Studies 40.4 (2003): 370-380. Academic Search Premier. Web. 30 Jan. 2014 Rice, Rondall. "
The epoch of Medieval European history concerning the vast and complicated witch hunts spanning from 1450 to 1750 is demonstrative of the socioeconomic, religious, and cultural changes that were occurring within a population that was unprepared for the reconstruction of society. Though numerous conclusions concerning the witch trials, why they occurred, and who was prosecuted have been founded within agreement there remains interpretations that expand on the central beliefs. Through examining multiple arguments a greater understanding of this period can be observed as there remains a staggering amount of catalysts and consequences that emerged. In the pursuit of a greater understanding three different interpretations will be presented. These interpretations which involve Brian Levack’s “The Witch-Hunt in Early Modern Europe,” Eric Boss’s “Syphilis, Misogyny, and Witchcraft in 16th-Century Europe,” and Nachman Ben-Yehuda’s “The European Witch Craze of the 14th to 17th centuries: A Sociologist’s Perspective,” share various opinions while developing their own theories. The comparison of these observations will focus upon why the witch trials occurred when they did, why did they stop when they did, why did the witch trials occur when they did, and who was persecuted and who was responsible for the identification and punishing of witches.
When most people think of the Black Plague, the persecution of the Jews is not the first thing that enters into their mind. John Aberth, the author of The Black Death describes this unusual, unknown fact when he says “scapegoating of minority groups seems to be a common calling in times of crisis, and medieval Christian society during the Black Death was no exception” (Aberth 117). By saying this, Aberth is comparing the persecutions of the Jewish population during the Black Death to other judgments that have been laid upon minority groups throughout history. This pattern is very common during tragedies such as the plague because it is human nature, especially during this time period, to place blame on someone or something. But, why exactly did the blame of the Black Death fall on the European Jewish people’s shoulders? By focusing on the horrific treatment of Jewish people during the Plague, I will show that the Christians used the Plague to diminish their debt to the Jews, specifically by the murder of Jews throughout Europe.
During the early modern period Europe experienced a phase of vicious prosecution of the people accused of the crime of ‘Witchcraft.’ There has been an estimated death toll of up to 50,000 people during these Witch-hunt crazes, although the exact figures are unknown. What is known is that overall 75-80% of those accused were woman although this varies in different states. In this essay I will discuss the role of gender in witchcraft and why the majority of people executed as Witches were women.
The religious tension between Christians and Jews can only be describes as potent and toxic in the eleventh century. The emergence of Jewish ritual murder, or blood libel, was just one of the ingredients involved in the messy upheaval of Jewish life, culminated by the Crusades. The Life and Passion of William of Norwich by Thomas of Monmouth is considered the founding texts that document a blood libel. Thomas of Monmouth chronicles the events leading to William’s murder, as well as all the supposed miracles that occurred afterward. John McCulloh’s article, Jewish Ritual Murder: William of Norwich, Thomas of Monmouth, and the Early Dissemination of the Myth, he analyzes not only Thomas of Monmouth’s text, but also the surrounding circumstance.