Franklin Jr. Mixon is a Professor of Economics and Director of the Center for Economic Education at Columbus State University. In his work "Homo Economicus" he states that it is clear that a religion (specifically Puritan for that is the religious people who occupied the Salem Village) can simply manipulate doctrine to establish or maintain a monopoly, increase membership, and augment individual or corporate wealth. The Salem witchcraft episode shows how relatively easy it was in colonial North America for ministers to interpret questionable actions as witchcraft and thereby increase the demand for ministerial services.1 Franklin puts into perspective the economic point of view. Regardless witchcraft is not involved, but rather an economic crisis occurred.
In 1976 Linnda R. Caporael writes Ergotism:The Satan Loosed in Salem? where she explains that ergotism is the cause of the people acting the certain way. The evidence of ergotism in the Salem Village was the growing conditions and localization. The growing conditions for rye were perfect and rye is known to be a host plant for ergot. The cycle at which rye is harvested and st...
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...out of resignification, a specific kind of public, communicative work that achieves its ends via Synecdoche and metanarrative.10 The Salem Witch Trials were a disproportionate response and by far the largest, the deadliest, and the most emotionally charged event.11 The trials occurred during a time of high anxiety and war on the front in Maine, combined with uncertainty about the colony’s future. Also the trials could have been a way for the ministers to gain back their power over the colonists.12 Finally the specific stories about what happened in Salem were gathered together and connected with a cosmic story, creating a Synecdoche.13
The Salem Witch Trials were happening during times of uncertainty and change in the social order. The result of the cultural, economic, and medical views turn out to be just a chaotic community rather than any witchcraft or disease.
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