d and a "witch hunt" for suspected Communists at home (621). The committee coerced individuals to confess their past activities in radical politics (Worthen 621). Many prominent governmental figures were forced to name friends and colleagues whose radical affiliations were sometimes real, but often were tenuous and fabricated (621).
Miller recreates the scenario of the 1950s in a colonial New England village. The village is overtly Puritanical, but Miller reveals that there are undertones of dissent and disagreement with the actions of certain of the village's religious leaders, Reverend Parris in particular. For a village created on religious protest, the residents adherence to the tenets of the Quaker religion is absolutely necessary for continued survival of the village. Thus, dissent is hea
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