Changes

Due to the continued notoriety of the trial, tourists have streamed here since 1854; Salem is now known for a high density of [[occult]]-themed shops.<ref>Stephen Olbrys Gencarella, "Touring History: Guidebooks and the Commodification of the Salem Witch Trials," ''Journal of American Culture'' 2007 30(3): 271-284,</ref>

Due to the continued notoriety of the trial, tourists have streamed here since 1854; Salem is now known for a high density of [[occult]]-themed shops.<ref>Stephen Olbrys Gencarella, "Touring History: Guidebooks and the Commodification of the Salem Witch Trials," ''Journal of American Culture'' 2007 30(3): 271-284,</ref>

==Other communities==

==Other communities==

Salem had the only mass witch hunt in American history. However, there were 152 accused witches in over two dozen other communities. Latner (2008) challenges the traditional image of Salem as the site of a year-long epidemic of hysteria. Instead, accusations progressed as a sequence of limited and brief flare-ups and the accused were generally logical targets. Within most nearby communities, the witch-hunt passed quickly and the number of accused was small. Even in the high-profile centers of the storm, such as Salem and Andover, the episode was limited in duration. The victims of 1692 most often resembled those who were traditionally associated with witchcraft in 17th-century England and New England, generally. Despite its reputation for irrationality and excess, the Salem witchcraft experience demonstrated the kind of constraints, limits, and coherence that scholars have found in other forms of collective violence. Such an approach helps explain how the outbreak spread to numerous communities as well as why the episode came to an end in relatively short order.<ref>Richard Latner, "The Long and Short of Salem Witchcraft: Chronology and Collective Violence in 1692," ''Journal of Social History'' 2008 42(1): 137-156,</ref>

Salem had the only mass witch hunt in American history. However, there were 152 accused witches in over two dozen other communities. Latner (2008) challenges the traditional image of Salem as the site of a year-long epidemic of hysteria. Instead, accusations progressed as a sequence of limited and brief flare-ups and the accused were generally logical targets. Within most nearby communities, the witch-hunt passed quickly and the number of accused was small. Even in the high-profile centers of the storm, such as Salem and Andover, the episode was limited in duration. The victims of 1692 most often resembled those who were traditionally associated with witchcraft in 17th century England and New England, generally. Despite its reputation for irrationality and excess, the Salem witchcraft experience demonstrated the kind of constraints, limits, and coherence that scholars have found in other forms of collective violence. Such an approach helps explain how the outbreak spread to numerous communities as well as why the episode came to an end in relatively short order.<ref>Richard Latner, "The Long and Short of Salem Witchcraft: Chronology and Collective Violence in 1692," ''Journal of Social History'' 2008 42(1): 137-156,</ref>

==Historigraphical debates==

==Historigraphical debates==