Elizabeth Parris, Accuser in the Salem Witch Trials

Elizabeth Parris (November 28, 1682–March 21, 1760) was one of the major accusers in the Salem Witch Trials of 1692. A young girl at the time, Betty Parris appeared to be afflicted by demons and claimed to have visions of the devil; she accused several local women of witchcraft. Bettys accusation lit the fuse that eventually ended with accusations against 185 people, formal charges made against 156, and the execution by hanging of 19 residents of Salem Village in Massachusetts. Fast Facts: Elizabeth Parris Known For: One of the early accusers in the 1692 Salem witch trialsAlso Known As: Betty ParrisBorn: November 28, 1682 in Boston, MassachusettsParents: Samuel Parris, Elizabeth ParrisDied: March 21, 1760  in Concord, MassachusettsSpouse: Benjamin BaronChildren: Thomas, Elizabeth, Catherine, Susanna Early Life Elizabeth Parris, 9 years old at the beginning of 1692, was the daughter of Rev. Samuel Parris and his wife Elizabeth Eldridge Parris, who was often ill. The younger Elizabeth was often called Betty to distinguish her from her mother. She was born when the family lived in Boston. Her older brother Thomas was born in 1681 and her younger sister Susannah was born in 1687. Also part of the household was 12-year-old Abigail Williams, who was described as a kinswoman and was sometimes called a niece of Rev. Parris, probably a household servant, and two slaves Rev. Parris had brought with him from Barbados—Tituba and John Indian, described as Indians. An African boy slave had died a few years before. Elizabeth Parris Before the Salem Witch Trials Rev. Parris was the minister of Salem Village church, arriving in 1688, and had been embroiled in considerable controversy, coming to a head in late 1691 when a group organized to refuse to pay him a significant part of his salary. He began to preach that Satan was conspiring in Salem Village to destroy the church. Elizabeth Parris and the Salem Witch Trials In mid-January of 1692, both Betty Parris and Abigail Williams began to behave strangely. Their bodies contorted into strange positions, they reacted as if they were being physically hurt, and they made strange noises. Anns parents were leading members of the Salem Village church, supporters of Rev. Parris in the ongoing church conflict. Rev. Parris tried prayer and traditional remedies; when those didnt end the fits, he called in a doctor (probably a neighbor, Dr. William Griggs) on or about February 24 and a neighboring towns minister, Rev. John Hale, to get their opinions on the cause of the fits. The men agreed that the girls were victims of witches. Mary Sibley, a neighbor and member of Rev. Parris flock, advised John Indian the following day—perhaps with the help of his wife, another Caribbean slave of the Parris family—to make a witchs cake to discover the names of the witches. Instead of relieving the girls, however, their torments increased. Friends and neighbors of Betty Parris and Abigail Williams, including Ann Putnam Jr. and Elizabeth Hubbard, began having similar fits, described as afflictions in contemporary records. Pressured to name their tormenters, Betty and Abigail named the Parris family slave Tituba on February 26. Several neighbors and ministers, likely including Rev. John Hale of Beverley and Rev. Nicholas Noyes of Salem, were asked to observe the girls behavior. They questioned Tituba. The next day, Ann Putnam Jr. and Elizabeth Hubbard experienced torments and blamed Sarah Good, a local homeless mother and beggar, and Sarah Osborne, who was involved with conflicts around inheriting property and who also had married an indentured servant (a local scandal). None of the three accused witches were likely to have many local defenders. On February 29, based on accusations of Betty Parris and Abigail Williams, arrest warrants were issued in Salem for the first three accused witches—Tituba, Sarah Good, and Sarah Osborne—based on the complaints of Thomas Putnam, Ann Putnam Jr.s father, and several others before local magistrates Jonathan Corwin and John Hathorne. They were to be taken for questioning the next day to Nathaniel Ingersolls tavern. The next day, Tituba, Sarah Osborne, and Sarah Good were examined by local magistrates John Hathorne and Jonathan Corwin. Ezekiel Cheever was appointed to take notes on the proceedings. Hannah Ingersoll, whose husbands tavern was the site of the examination, found that the three had no witch marks on them. Sarah Goods husband William later testified that there was a mole on his wifes back. Tituba confessed and named the other two as witches, adding rich details to her stories of possession, spectral travel, and meeting with the devil. Sarah Osborne protested her own innocence; Sarah Good said Tituba and Osborne were witches but that she was herself innocent. Sarah Good was sent to nearby Ipswich, Massachusetts to be confined with her youngest child, born the year before, with a local constable who was also a relative. She escaped briefly and returned voluntarily; this absence seemed especially suspicious when Elizabeth Hubbard reported that Sarah Goods specter had visited her and tormented her that evening. Sarah Good was held at the Ipswich jail on March 2, and Sarah Osborn and Tituba were questioned further. Tituba added more details to her confession, and Sarah Osborne maintained her innocence. Questioning continued for another day. At this point, Mary Warren, a servant in the home of Elizabeth Proctor and John Proctor, began having fits as well. The accusations soon widened: Ann Putnam Jr. accused Martha Corey and Abigail Williams accused Rebecca Nurse. Corey and Nurse were known as respectable church members. On March 25, Elizabeth had a vision of being visited by the great Black Man (the devil) who wanted her to be ruled by him. Her family was worried about her continuing afflictions and the dangers of diabolical molestation (in the later words of Rev. John Hale). Betty Parris was sent to live with the family of Stephen Sewall, a relative of Rev. Parris, and her afflictions ceased. So did her involvement in the witchcraft accusations and trials. Elizabeth Parris After the Trials Bettys mother Elizabeth died  on July 14, 1696. In 1710, Betty Parris married Benjamin Baron, a yeoman, trader, and shoemaker, and lived quietly in Sudbury, Massachusetts. The couple had five children, and she lived to the age of 77. Legacy Arthur Millers play The Crucible is a political allegory based on the Salem Witch Trials. The play won a Tony award and is still one of the most often-read and produced plays of the century. One of the main characters is based loosely on the historical Betty Parris; in Arthur Millers play, Bettys mother is dead and she has no brothers or sisters. Sources Brooks, Rebecca. â€Å"Betty Parris: First Afflicted Girl of the Salem Witch Trials.†Ã‚  History of Massachusetts.Gragg, Larry.  A Quest for Security: The Life of Samuel Parris 1653-1720. Westport, CT: Greenwood Publishing Group, Inc., 1990.Salem Witch Trials Notable Persons.

How the germans conformed to adof hitler Essay - 1382 Words

Question†¦ At the end of World War II, who was placed on the list of history’s most hated villains? Adolf Hitler. How did he get on that list? By becoming a dictator of Germany and conducting a mass-killing spree against the Jews. Was Hitler always like this? No. He was born on April 20, 1889 in Braunau, Upper Austria. His father, Alois worked as a customs officer on the border crossing and his mother, Klara, was a housewife. Hitler had a brother Gustav and a sister Ida, but they both died at birth. He also had another brother, Edmund but he died at the age of 6 and another sister, Paula. She outlived Adolf. He did very poor as a school going individual and dropped out before graduation with an ambition to be a writer. His father died†¦show more content†¦By 1921, Hitler gained full control of the Nazi party and had million of followers. nbsp;nbsp;nbsp;nbsp;nbsp;Millions of followers†¦ What a high that must give someone when they know they have millions of followers. There must even be a high of some sort when someone knows they have only 38 followers and no matter what happens, that person knows that those people will follow him. For example in April of 1997, Marshall Applewhite and his 38 followers committed the biggest mass suicide ever. The people thought that they would be carried on a spacecraft that trailed the Hale-Bopp to the Kingdom of Heaven. So in other words they conformed. Conformity, what does that mean? According to Merriam-Webster Dictionary Online, conformity/conform means action in accordance with some specified standard or authority, to be obedient or compliant -- usually used with to act in accordance with prevailing standards or customs, correspondence in form, manner, or character. Don’t you think that what Adolf Hitler did, was or could be considered conformity? Don’t you th ink he caused his followers to conform after him? According to the information that I found online about Adolf Hitler and his Nazi party, he was technically ‘conformed’ into the position that caused him to go crazy and kill himself. He was carefully and strategically dragged in by the other members of the army and while reading it, it seemed that the army members planned out when they would drag the naà ¯ve Hitler in.

Leadership in Health Care Services

Question: Discuss about the Leadership in Health Care Services. Answer: Introduction: Background: Various concerns related to inequalities in the access to health care services, its provision, and health outcomes have been observed for the Indigenous populations globally Smylie, J. These inequalities have prompted various health services, professionals, and regulatory bodies to examine the methods of overcoming these inequalities for better provision of health care services to the Indigenous groups (Cunningham, 2010). A large number of evidence is observed regarding the unequal health status, as well as, health care between the non-Indigenous Australians and Aboriginal and Torres Strait Islander Australians, also known as Indigenous Australians. Moreover, these inequalities, most particularly evident in communicable and chronic diseases, mental health, infant health, and life expectancy (Walker, Stomski, Price, Jackson-Barrett, 2014). Aim: As I am a nurse and belong to the non-Indigenous community, there are various issues that arise due to these cultural differences in the provision of the healthcare services to the Indigenous people and hence on their well-being. Therefore, the main aim of this paper is to analyze the various issues that hinder the provision of the competent healthcare to the Indigenous people and how these can be overcome. Factors responsible for unequal health care delivery: There are various factors that contribute towards these inequalities, with the largest contributors related to the social factors, which lies outside the system of health care. Studies have also shown that ethnicities have also contributed towards this inequitable access to the health care system and hence the health disparities (Davidhizar Newman Giger, 2000). Globally, various researchers and their studies have observed the negative effects of the provision of the ethnocentric healthcare services on the Indigenous populations and their health status. The deficiency of Indigenous health care workers and staff in the healthcare systems of service delivery results in the delayed or under-use of services by the Indigenous people (Ong, Carter, Kelaher, Anderson, 2012). An increasing evidence has been observed in the fact that health disparities amongst non-Indigenous Australians and Indigenous Australians are related to the accessi bility of healthcare services. Accessibility can be influenced by geographic or economic, as well as, by various sociocultural factors. Hence, it is very important and necessary to increase the number of efforts for improving the performance and provision of all the services, systems, and health practitioners on working work with the diverse population of patients (Davis Shaw, 2000). Barriers between the non-Indigenous health practitioners and Indigenous patients: Communication between the non-Indigenous nurses and the Indigenous patients has been recognized as a hindrance for the effective Indigenous health care outcomes (Durie, 2003). I remember during my clinical practice, I have to assist my mentor in a case of an Indigenous patient. I observed that the language was a major barrier in between the patient and me, which then resulted in the misunderstanding. The reason behind this communication barrier is the fact that few of the Aboriginal people conversed in the Aboriginal English that often is different in meaning and pronunciation from the standard Australian English (Regmi, 2012). This was the reason in our case also and I realized that effective communication skill is very important in dealing with the patients of the Indigenous community. Hence, the foremost part of the framework for the effective provision of healthcare services is the development of effective communication amongst the health practitioner and the Indigenous patients. The nursing interaction with the Indigenous patients should be effective, as well as, culturally safe so that a therapeutic relationship can be developed amongst the nurse and the patient (Stewart, Sanson-Fisher, Eades, Fitzgerald, 2012). The core competencies of the framework include postcolonial understanding, which gives a description of the connection between historical, as well as, current government practices towards the Aboriginal patients. The effective communication is an important step required for the better health care provision amongst the Aboriginal patients (Durie, 2003). Cultural competency framework: To improve status and quality of health services of the Indigenous people, a fundamental shift is required in the basic concept of the health services to incorporate the world and cultural views of the Indigenous patients as a central theme for designing and managing the state health systems. The primary strategy that should be followed for the reduction of healthcare access inequalities and provision of healthcare services is the cultural competency (Devadasan, 2003). This strategy focuses on enhancing the ability and capacity of the healthcare service systems, health care organizations, as well as, health care practitioners for providing more responsive care to the distinct cultural groups, according to the National Aboriginal and Torres Strait Islander Health Plan 20132023 also called the NATSIHP (Hendrick, Britton, Hoffman, Kickett, 2014). Key components of the framework: The framework is formed of important attitudes, knowledge, and skills that are required by the health practitioner to work appropriately and respectfully in the Indigenous people's health settings, as well as, to advocate the equity in the provision of the health and outcomes (Gruen, 2002). I also remember that while dealing with the patient of Indigenous community, I was making a direct eye contact with the patient, which made him feel uncomfortable. I at that time was unable to analyze the reason behind his uncomfortableness. However, my mentor then told me that some Indigenous find it disrespectful or rude, and we should create a negative interpretation if the eye contact is being avoided by the patient. Hence, communication skills that are culturally safe are a fundamental requirement for the nurse for effective management of the Indigenous health care setting. Nurses require the up-to-date and comprehensive set of skills and knowledge across the different health issues faced by the Indigenous people. The adoption of management strategies will help in incorporating an understanding of the health and wellbeing views, and the social determinants of health, as well as, their influence on the Indigenous peoples health behaviors (Palafox, Buenconsejo-Lum, Riklon, Waitzfelder, 2002). Cultural safety is the important concept of the framework, but there is a need for cultural awareness, as well as, sensitivity programs. Nurses should actively model the required behaviors and attitudes that are culturally safe and competent (Siegel, C., Haugland, G., Chambers, E., 2003). Effective communication should be used while dealing with the patients. Nurses should develop the ability to provide culturally sensitive, inclusive, and respectful services to the Aboriginal patients (Kessler, 2005). The National framework for Aboriginal interpretation and translation: The National Indigenous Languages Policy offers for the Commonwealth Government to perform with the Northern Territory and the states for introducing the national framework to have effective use and supply of the Indigenous peoples language interpreters, as well as, translators. The components of the National framework consists of developing and strengthening of the Indigenous people interpreting services by establishing coordinator or mentor positions, training and accrediting the interpreters, providing the base salary funds for the Indigenous interpreters, as well as, administrative support for them, increasing the provision of the Indigenous interpreters by establishment and development of the retention strategy and national recruitment with flexibility, increasing the demand for the Indigenous interpreters by increased training for the non-government and the government (Stewart, Sanson-Fisher, Eades, Fitzgera ld, 2012). Conclusion: To improve the culturally safe clinical and nursing practice, the training of cultural competency is increasingly being encompassed within the education of the undergraduate nursing program. It has been observed that the practice of the culturally safe environment is the one important element of the framework of the cultural competence that may decrease the health care gap, which is experienced by the Aboriginal Australians (Sletto, 2009). Cultural competence consists of knowledge about cultural safety, cultural awareness, and cultural respect. As it is clear that there is a gap amongst the health status of the non-Indigenous Australians and the Indigenous Australians, health care practitioners require to find different ways and methods to decrease this gap (Westerman, 2004). The provision of health care services that is culturally sensitive and safe is considered as an important means of decreasing this gaps of health status between the Aboriginal people and the non-Indigenous people (OBrien, 2006). References Cunningham, C. (2010). Health of indigenous peoples.BMJ,340(apr19 1), c1840-c1840. Davidhizar, R. Newman Giger, J. (2000). 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Sustainable Development: Empowering Indigenous Peoples.Environ Health Perspect,113(9), A588-A588. OBrien, A. (2006). Moving toward culturally sensitive services for Indigenous people: A non-Indigenous mental health nursing perspective.Contemporary Nurse,21(1), 22-31. Ong, K., Carter, R., Kelaher, M., Anderson, I. (2012). Differences in primary health care delivery to Australias Indigenous population: a template for use in economic evaluations.BMC Health Services Research,12(1). Palafox, N., Buenconsejo-Lum, L., Riklon, S., Waitzfelder, B. (2002). Improving Health Outcomes in Diverse Populations: Competency in Cross-cultural Research with Indigenous Pacific Islander Populations.Ethnicity Health,7(4), 279-285. Regmi, K. (2012). Effective Health Services: Perspectives and Perceptions of Health Service Users and Healthcare Practitioners.Primary Health Care,02(03). Siegel, C., Haugland, G., Chambers, E. (2003). Performance Measures and Their Benchmarks for Assessing Organizational Cultural Competency in Behavioral Health Care Service Delivery.Administration And Policy In Mental Health,31(2), 141-170. Sletto, B. (2009). `Indigenous people don't have boundaries': reborderings, fire management, and productions of authenticities in indigenous landscapes.Cultural Geographies,16(2), 253-277. Smylie, J. (2006). Understanding the health of Indigenous peoples in Canada: key methodological and conceptual challenges.Canadian Medical Association Journal,175(6), 602-602. Stewart, J., Sanson-Fisher, R., Eades, S., Fitzgerald, M. (2012). The risk status, screening history and health concerns of Aboriginal and Torres Strait Islander people attending an Aboriginal Community Controlled Health Service.Drug And Alcohol Review,31(5), 617-624. Walker, B., Stomski, N., Price, A., Jackson-Barrett, E. (2014). Perspectives of Indigenous people in the Pilbara about the delivery of healthcare services.Aust. Health Review,38(1), 93. Walker, B., Stomski, N., Price, A., Jackson-Barrett, E. (2013). Health professionals? views on Indigenous Health and the delivery of healthcare services in the Pilbara.Aust. Health Review,37(4), 431. Walker, B., Stomski, N., Price, A., Jackson-Barrett, E. (2013). Health professionals? views on Indigenous Health and the delivery of healthcare services in the Pilbara.Aust. Health Review,37(4), 431. Westerman, T. (2004). Guest Editorial: Engagement of Indigenous clients in mental health services: What role do cultural differences play?.Advances In Mental Health,3(3), 88-93.