By David Richard Kasserman
Fall River Outrage recounts some of the most sensational and largely stated homicide instances in early nineteenth-century the USA. whilst, in 1832, a pregnant mill employee used to be stumbled on hanged, the research implicated a admired Methodist minister. Fearing opposed exposure, either the industrialists of Fall River and the recent England convention of the Methodist Episcopal Church engaged in vigorous campaigns to procure a good verdict. It was once additionally one of many earliest makes an attempt through American attorneys to end up their shopper blameless through assassinating the ethical personality of the feminine sufferer. Fall River Outrage presents perception in American social, felony, and exertions heritage in addition to women's studies.
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Additional resources for Fall River Outrage: Life, Murder, and Justice in Early Industrial New England
Obviously, Sarah felt she needed a complete new outfit that winter, but for what? The information from Hodges is particularly revealing because it implies that Sarah's departure from Providence was the cause of her reputation as a thief, and not the other way around. Clearly there must have been some other explanation for her sudden exit, but judging from her subsequent behavior it must have been equally unfortunate. After leaving her mother and sister, Sarah traveled the short distance to North Providence where she obtained employment in the factories of Daniel W.
Whether in the form of the hulking Taylor or the dandy Maffitt, the preacher, elevated only slightly above the common stock from which both he and his flock came, was tangibly human and made church attendance physically as well as spiritually gratifying. Further, both men were generally uneducated. The religion they professed and preached was one of faith and feeling, something that their uneducated followers could understand and experience. While the Methodist church organized itself on an episcopal model, its practices—particularly the camp meetings that would become a major part of Sarah's life—recognized intimate contact between divinity and the individual through faith, not education or social position.
The factory, on which there was no insurance, was completely destroyed (Independent Chronicle, 4 February 1826), and Sarah was left without employment, for the period in which the mill would be rebuilt. Unwilling to leave Slatersville, where she had established social ties, Sarah moved to the nearby Branch Factory. With the distance to Slatersville negligible, she maintained her membership in the Slatersville meeting. Her employment at Branch Factory continued until mid-July, when low water arid the scarcity of materials made weaving impossible (Williams 1833, 129).