Diary of Urban Dweller
From the Diary of Mr. Praisegod Romney, Merchant of Boston, November 1688.
Today, I witnessed the hanging of the Irish witch, Goodwife Ann Glover, and it inspired in me a desire for closer-self-examination and reflection on my relationship with God, my family and the community of saints here in New England. Goodwife Glover was a woman with an evil reputation who had been sold into slavery in the West Indies with her husband, and he had been put to death there for refusing to renounce his Catholic faith, which of course is all Papist superstition and idolatry. She was accused of bewitching the family of Mr. John Goodwin of Boston, a sober and well-respected citizen of this city, after she and her daughter had been caught stealing from the household. She spoke English only poorly, and out of stubbornness persisted in using the native Irish language, which few of us understand. She could not even recite the Lord's Prayer in English at her trial or simply refused to do so. Even when the put the noose around her neck, she still refused to renounce the Catholic Church and because of her wickedness and obstinate nature has now been consigned to eternal hellfire -- praise God. Although the crowd also wanted to put her cat to death, since it was obviously a demonic imp and tool of the Devil, this creature was rescued at the last minute by Mr. Robert Calef, also a merchant of Boston and a thoroughly impious man who doubts that witches exist and insists that the earth revolves around the son, as well as many other modern, heretical doctrines based on natural science and philosophy. I have no doubt that he will also end up on the gallows one of these days.
Reflecting on my own situation after 48 long years in this world of pain, misery, suffering and sin, I can at least take satisfaction in being a full church member and succeeding...
Coping Through the Use of Informal Institutions during COVID-19 in South Africa, Nigeria, and SwazilandChapter 1: IntroductionThe global outbreak of COVID-19 raises many concerns regarding how individuals and communities who live in African countries, with fragile health systems, cope with the pandemic. During past pandemics, individuals and communities in Africa have relied on customary practices and traditions, also commonly referred to as informal institutions (Moore, 2020). Informal institutions have continued
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