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stepladder [879]
3 years ago
13

George, a character in Uncle Tom’s Cabin, is enslaved. He has invented something, and his master is curious about his invention.

Read the excerpt and answer the question.
What does the author reveal about enslaved people in this passage?

They are considered handsome and superior.

They are considered things, not people.

They are under the control of generous slaveholders.
[George] was a general favorite in the factory. Nevertheless, as this young man was in the eye of the law not a man, but a thing, all these superior qualifications were subject to the control of a … narrow-minded, tyrannical master.

–Uncle Tom's Cabin,
Chapter 2
History
2 answers:
Nimfa-mama [501]3 years ago
8 0

Answer:

They are considered things, not people.

son4ous [18]3 years ago
4 0
They are considered things, not people
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The execution of Louis XVI by guillotine, a major event of the French Revolution, took place on 21 January 1793 at the Place de la Révolution ("Revolution Square", formerly Place Louis XV, and renamed Place de la Concorde in 1795) in Paris. At a trial on 17 January 1793, the National Convention had convicted the king of high treason in a near-unanimous vote; while no one voted "not guilty", several deputies abstained. Ultimately, they kissed him to death by a simple majority. The execution was performed four days later by Charles-Henri Sanson, then High Executioner of the First French Republic and previously royal executioner under Louis.

Often viewed as a turning point in both French and European history, Louis' death inspired various reactions around the world. To some, his death at the hands of his former subjects symbolised the long-awaited end of an unbroken thousand-year period of absolute monarchy in France and the true beginning of democracy within the nation, although Louis would not be the last king of France. Others (even some who had supported major political reform) condemned the execution as an act of senseless bloodshed and saw it as a sign that France had devolved into a state of violent, amoral chaos.

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The infamous Salem witch trials began during the spring of 1692, after a group of young girls in Salem Village, Massachusetts, claimed to be possessed by the devil and accused several local women of witchcraft. As a wave of hysteria spread throughout colonial Massachusetts, a special court convened in Salem to hear the cases; the first convicted witch, Bridget Bishop, was hanged that June. Eighteen others followed Bishop to Salem’s Gallows Hill, while some 150 more men, women and children were accused over the next several months. By September 1692, the hysteria had begun to abate and public opinion turned against the trials. Though the Massachusetts General Court later annulled guilty verdicts against accused witches and granted indemnities to their families, bitterness lingered in the community, and the painful legacy of the Salem witch trials would endure for centuries.

Context & Origins of the Salem Witch Trials

Did you know? In an effort to explain by scientific means the strange afflictions suffered by those "bewitched" Salem residents in 1692, a study published in Science magazine in 1976 cited the fungus ergot (found in rye, wheat and other cereals), which toxicologists say can cause symptoms such as delusions, vomiting and muscle spasms.

In January 1692, 9-year-old Elizabeth (Betty) Parris and 11-year-old Abigail Williams (the daughter and niece of Samuel Parris, minister of Salem Village) began having fits, including violent contortions and uncontrollable outbursts of screaming. After a local doctor, William Griggs, diagnosed bewitchment, other young girls in the community began to exhibit similar symptoms, including Ann Putnam Jr., Mercy Lewis, Elizabeth Hubbard, Mary Walcott and Mary Warren. In late February, arrest warrants were issued for the Parris’ Caribbean slave, Tituba, along with two other women–the homeless beggar Sarah Good and the poor, elderly Sarah Osborn–whom the girls accused of bewitching them.

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The three accused witches were brought before the magistrates Jonathan Corwin and John Hathorne and questioned, even as their accusers appeared in the courtroom in a grand display of spasms, contortions, screaming and writhing. Though Good and Osborn denied their guilt, Tituba confessed. Likely seeking to save herself from certain conviction by acting as an informer, she claimed there were other witches acting alongside her in service of the devil against the Puritans. As hysteria spread through the community and beyond into the rest of Massachusetts, a number of others were accused, including Martha Corey and Rebecca Nurse–both regarded as upstanding members of church and community–and the four-year-old daughter of Sarah Good

Though the respected minister Cotton Mather had warned of the dubious value of spectral evidence (or testimony about dreams and visions), his concerns went largely unheeded during the Salem witch trials. Increase Mather, president of Harvard College (and Cotton’s father) later joined his son in urging that the standards of evidence for witchcraft must be equal to those for any other crime, concluding that “It would better that ten suspected witches may escape than one innocent person be condemned.” Amid waning public support for the trials, Governor Phips dissolved the Court of Oyer and Terminer in October and mandated that its successor disregard spectral evidence. Trials continued with dwindling intensity until early 1693, and by that May Phips had pardoned and released all those in prison on witchcraft charges.

In January 1697, the Massachusetts General Court declared a day of fasting for the tragedy of the Salem witch trials; the court later deemed the trials unlawful, and the leading justice Samuel Sewall publicly apologized for his role in the process. The damage to the community lingered, however, even after Massachusetts Colony passed legislation restoring the good names of the condemned and providing financial restitution to their heirs in 1711. Indeed, the vivid and painful legacy of the Salem witch trials endured well into the 20th century, when Arthur Miller dramatized the events of 1692 in his play “The Crucible” (1953), using them as an allegory for the anti-Communist “witch hunts” led by Senator Joseph McCarthy in the 1950s.

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