In this compelling episode, we welcome back returning guest Dr. Govind Kelkar. Building on her previous insights about women’s experiences in India, Dr. Kelkar shares her recent groundbreaking research across eight northeastern Indian states, examining the complex interplay between traditional beliefs and modern pressures.
Dr. Kelkar’s fieldwork reveals how patriarchal systems have intensified within these communities, fueling the devaluation of women and perpetuating the dangerous practice of witch branding. Her research uncovers unexpected connections between economic development initiatives, efforts at cultural preservation, and gender-based violence.
Listeners will gain deep insights into how evolved capitalist economic structures have transformed traditional gender dynamics in these regions, creating new vulnerabilities for women. We discuss the formidable challenges facing activists working to create safer spaces, and explore how feminist movements can effectively address witchcraft accusations while honoring indigenous rights and cultural autonomy.
This episode offers a straightforward look at the intersection of gender, power, and belief systems, essential listening for anyone seeking to understand the persistence of witch hunts in our modern world.
Sashiprava Bindhani, a human rights advocate and legal expert from Odisha, India, has dedicated her life to raising awareness of witch-hunting and advocating for the protection of vulnerable individuals.
This impactful oral history conversation explores her life of advocating for individuals accused of witchcraft, examining the social ostracism, physical assaults, and the role of policy and legal intervention in protecting the vulnerable and stopping these practices. She shares her professional journey, personal experiences, and significant contributions to human rights. She discusses her work in law, public interest litigation, and efforts in implementing laws against witch branding.
In this episode, hosts Josh and Sarah explore the complexities of witchcraft legislation relating to witch branding and witch hunting in India. They are joined by Riya A. Singh, a third year law student specializing in human rights, and Dr. Amit Anand, an Assistant Professor of Law at Reva University. They discuss the differences in legal frameworks and implementation across Indian states, underscoring the urgent need for central legislation. The discussion highlightsย how the shortcomings of current laws are impacting the lives of vulnerable community members. They address the importance of tailoring education, systemic changes, and community programs to fit the unique needs of each region. Join us for an insightful conversation on the urgent need for legal reforms and societal action to combat witch-hunting in India.
In this episode of Witch Hunt, we dive into an enlightening conversation with Neelesh Singh, a champion for social inclusion and gender equality with India’s National Rural Livelihood Mission. Neelesh emphasizes the urgent imperative to confront and mitigate gender-based violence at every stage of life, highlighting the importance of comprehensive strategies that protect and empower individuals from infancy through to old age.From combating infanticide to empowering widow survivors of witchcraft allegations, Neelesh’s work spans a broad spectrum of initiatives aimed at fostering resilience, healing, and collective empowerment among women in rural India. Learn about therapeutic approaches including art therapy for expression and healing, the formation of women’s collectives to combat domestic violence, and the development of strategies for prevention, risk mitigation, and redressal of gender-based violence. Neelesh also discusses the importance of survivor networks in influencing policy and media, underscoring the critical role of the state in acknowledging and combating these practices. Join us for a profound discussion on the journey towards gender equity and the end of witch hunts for alleged witches in India.
Josh Hutchinson: Welcome to Witch Hunt, the podcast bringing you news about today's witch hunts. I'm Josh Hutchinson. Sarah Jack: And I'm Sarah Jack. I descend from multiple women accused of witchcraft in colonial New England. Josh Hutchinson: I also descend from several women who were accused before and during the Salem witch trials. Sarah Jack: Just as these women did many years ago, women today continue to proclaim their innocence. Josh Hutchinson: One person working to end these modern-day witch hunts is Neelesh Singh, who works for the National Rural Livelihood Mission in India, focusing on gender and social inclusion. His work involves various aspects of rural development, social audit, and addressing gender issues, with a [00:01:00] specific focus on preventing witch hunting. Sarah Jack: Neelesh highlights that gender-based violence impacts women and girls of all ages, from before birth to old age, with a range of violence for different age groups. Josh Hutchinson: Indeed, girls can be victims of infanticide, and older women, especially widows, are vulnerable to witchcraft allegations and the associated violence. Sarah Jack: Beyond witch hunting, Neelesh and his team are developing comprehensive strategies to address various forms of gender-based violence, including prevention, risk mitigation, and redressal mechanisms. Josh Hutchinson: An art therapy initiative was used to help women express their experiences through painting. As they grew in confidence, they began to transition from using old newspapers to using fresh drawing papers and a wider range of colors, symbolizing their journey of healing and empowerment. Sarah Jack: Organizing women into collectives and educating them about gender issues is crucial, [00:02:00] and it's essential to create platforms within women's collectives where members can discuss private matters like domestic violence, challenging the stigma and fear associated with speaking out. Josh Hutchinson: Neelesh emphasized the importance of building networks of witch hunt survivors, enabling them to influence policy and media coverage. He highlighted the need for the state to recognize its responsibility in addressing and preventing such practices. Sarah Jack: And he shares some touching stories with us today. We are pleased to welcome Neelesh Singh, expert social inclusion and gender integrator with India's National Mission Management Unit. He has spent decades working in India's social development sector. Sarah Jack: My name is Neelesh, and I'm working for agovernment scheme and centrally-sponsored scheme called National Rural Livelihood Mission. And I am in their gender and social inclusion vertical.This is a national level of scheme, and it is being implemented [00:03:00] in every states and union territories of India. Neelesh Singh: AndI passed my post graduation from,institute called Xavier Institute of Social Services in 2000. I did my specialization in rural development.I initiated with tribal empowerment and slowly into the natural resource management and then to the social audit and totend to gender aspects. Neelesh Singh: And it was like in 2016 that I got this opportunity to work on gender issues. So before that I didn't have much experience of working on gender issues, but, and, I was like, fortunate enough to initiate my work on gender issues with an issue which was burning there called witch-hunting. Neelesh Singh: Yes. And I, for me also, it was like first of time when I was hearing such kind of. That's how I started working intensively for the prevention of witch hunting. And I had my team and we had some strategy to [00:04:00] do that. And then government supported us. Because I was the part of that time with the state government, I was working under the same scheme and then the national government, they also supported us and lots of other NGOs also joined us, and we could do it in a scale, and then a special project was designed around it. Neelesh Singh: Continue to work on this and now we have designed to further, because different states has got different kind of gender issues. So we are now working on the entire gender-based violence, for the aspects of prevention and for the risk mitigation and forredressal mechanism and so everything we are trying to now work it and we are still growing. Neelesh Singh: Does gender-based violence affect all ages of women? Neelesh Singh: Yes. You know, there is a saying here 'from the womb to tomb.' It affects from when you are yet to born and it goes on until the tomb. We have got like [00:05:00] range of violence for different kind of age group, which runs across it. So yeah. For every age group. Sarah Jack: You mentioned thatthe gender violence is a little different in every state or it presents itself in its own way. That must be a great challenge to have so many different entry points to address the issue. Neelesh Singh: At the national level, we have got very different roles to play. The things comes from the bottom from the community itself. So every community, they prioritize their issues as per their need and as per they are affected by it and all. Neelesh Singh: Many of the places, the issues are likethe state where I belong to. They have got witch hunting asone of the priority issue and then human trafficking is there. Domestic violence is almost there in almost every state is reporting [00:06:00] against domestic violence. Neelesh Singh: Thenthe issues like child marriage. I can see wherever the incidence of poverty is high, you will find the incidence also of child marriages and such things are also high. Andthen we have got issues like dowry that here actually in India, we have this practice for the marriage. Neelesh Singh: The bride's side, they have to give some money for getting married to the bridegroom. We call it the dowry system. It is like quite high, quite prevalent in several parts of the country and it's just very high. There's a cost for every bridegroom. So suppose if a girl is there and she wants to marry a doctor. What happens, there's two sides of it. One is that this girl has always, right from her birth, she has been brought up very differently. Here in India,we brought up our girl very different from the way we bring up our boys.While, they are, the boys would have [00:07:00] different aspiration and we will all support them. Like he wants to become doctor or engineer or whatever he wants to become. Every family member would try to support him, the father, mother, everybody would try to support this person. Girls child are largely, they are brought up like for being a very good wife. So they are like nurtured for being wife of somebody, and she can have dream of her bridegroom. She cannot dream about her own careers. Her career will be like a housewife. Housewife only, but she can dream about her bride groom. Okay? So I would want to marry a doctor. I would want to marry engineer. She cannot dream of becoming a doctor, becoming engineer. I don't like that. And higher aspirations are, the greater would be the price of the dowry that you have to pay. While in order to grow a boy child, the father would save the money and invest the money in his education. Here, father would save the money so that he can pay for the dowry. So he would try to [00:08:00] invest least on the education of the girl, so girl will be nurtured and will be taught, will be trained, as a good wife. So for doing the household chores and all these activities, while boys will be encouraged to go to a school and go to school and have good education. Neelesh Singh: So this incidence of sometime it is though the parents and the child might have the dream of marrying a doctor, but their poverty, their economic status, that may not allow her and her parents to realize that dream. In the process, what happens that, and this is also based on the greed of the family, because this never ends, no? Neelesh Singh: Suppose you say that 50 lakh is the amount that you need to pay for marrying this person. And then, even if you have paid 50 lakh, it doesn't stop you that asking this money again to her father. I know that you have paid 50 lakhs but I would need 10 more lakhs because now I have [00:09:00] to give education to the child, now she is giving birth to a girl child, so we have to do something. So they keep on asking, and this often leads to exploitations and also violence and extortion and all those things. So sometimes, so it leads to dowry death also. Neelesh Singh: So you'll find lots of incidents. And all these incidents like human trafficking or domestic violence orwitch hunting ordowry or child marriage, all these things requires different kinds of strategies. It depends in which part of the country are you living and what kind of resources you have access to, and what kind of society do you, depending on what kind of culture do you have, what kind of accessibility you have. So all, depending upon all those things, you need to knit your strategy around it. Neelesh Singh: One thing that we have in common under NRLM is that we form women-based groups. We call self help groups here. So here, NRLM is like one of, this is one of the program, National Rural Livelihood Mission. [00:10:00] In short, I'm calling it NRLM. This program islargest network of women collectives. Neelesh Singh: Now, in the entire country, we have got more than 10 crew of now women who became part of our self help groups now. We try to keep this in our base that we need to build our strategy on these women collectives. So we promote women collectives to plan women collectives to take action against it, and we try to sensitize these women collectives against this, because, being, even though they, this is women collective, that doesn't mean that everybody will be very sensitive to the women issues. Neelesh Singh: Sometime because they are from the same society, it takes some time and it takes time to understand what kind of system is existing there.How are they driver of the patriarchy and all those things. And by understanding all those things, by assessing the kind of gender sensitivity that they have, we need to, we have to plan their sensitization, their awareness, and their capacity building and all those things. Neelesh Singh: And that's [00:11:00] how strategy is built upon. So there are several strategy. While we might have human trafficking there in most of the states, but our strategy might be very different in different part of the state, depending upon the different characteristics and resources that we have. Josh Hutchinson: In your messages with us before the interview, you talked about the importance of collective action by women's collectives. What kind of action do you mean by that? Neelesh Singh: Now let me give you the example ofincidents of witch-hunting and witch-branding. The foremost incident that I came across, there wasa member of our own women collective. She was, branded as witch by different people and eventually what happens, her own collective, her own self help groups, the people who have come together to help each other, they also started calling her witch. [00:12:00] And eventually what happened, her husband'sbig brother, elder brother, and his wife, both of them, they once decided to kill that lady, and they came with axe in her hand and then they try to attack her and she somehow she escaped from that house, but that didn't stop them to chase her and pull her down and all those things. But somehow she could save her life, but she couldn't save her house and her grains and all those things. Everything was put on fire.
Neelesh Singh: I raised this question to the collective that. While she was being branded, while she was being chased down by somebody, while somebody attempted to kill her, why is that, she was a member of your own group? Why didn't any of you came forward to help her? So they also said that because she's a witch, so killing a witch is, it's like saving everybody else. Otherwise she would have killed all of us. So it's like a good [00:13:00] thing.So that made us think again thatunless, until everyone is sensitized towards it, there's nothing we can do again becausepolice also couldn't take much action because nobody was ready to give any witness. No evidence was there. Neelesh Singh: And then villagers shared several incidents in whichseveral of the lady who have been killed in the name of witch, no one had came forward to say against that crime or that well and nobody even knew that this is a crime. Everyone think that this is a good thing and they have done it for the collective goodness of everybody else.What was important is that at that time, at the peak of this hour, nobody was there in support of her. Even if some people wanted to support her, they were also, would have been killed eventually, because it is very hard to go against the entire crowd. You won't have that much of voice and that much of courage also. They would kill that woman in front of everyone. Neelesh Singh: And I don't believe [00:14:00] that everyone would believe that this lady is a witch. I know there would be at least some supporter. Somebody would believe, her friend or maybe her daughter or her son, even her husband or maybe her parents, somebody would at least, would believe that this is not her. She has not killed that child. The child died because of fever and she was not around and she wouldn't have caused any fever to that child. Why are you saying that you have casted bad eyes? She, I don't think that she would have casted any bad eyes on that child and all those things. Neelesh Singh: You cannot intervene at the time and people have started taking out their weapon, want to kill that person. At that time, it's very difficult to intervene. You're going to start intervening right from the beginning. You can start recognizing who are the person who believe in rationality, who are the person who believe that this violence is against only women. It is not against any man also, because all the cases that we have, I think more [00:15:00] 95% were women only, and all those 5% male people who have been killed in the name of witch they were also, they were only supporter tothat lady. So this is a weapon which man folks are using against their women to take control of the women and all. We had to build up this and we wanted that this discussion should to start happening in our group. Because our self help groups was not limited only for helping each other during the economic crisis. These are also the things where they can discuss all those things in their groups. When we were going through their minute books and in the meeting minutes books, we realized that they never discussed any kind of violence within their self help groups, like nobody would discuss about any domestic violence, even though they wanted to discuss these things, but never believed on any of their member. They thought that if we will tell them about that my husband has beaten me yesterday [00:16:00] night, this incidents will reach out to her husband and again, and then she will get more bashing after that when she go back home. And while everybody in that group was suffering from domestic violence at some point of time or other, but nobody was ready to help each other. Nobody had any belief in each other, so just a note. What we wanted to do is we wanted to make this platform as a platform which has got a greater credibility in which members can discuss about these things, as well. This is a very private thing to talk about, but we wanted them to be that close where they can discuss about the kind of violence that is going through or the kind of stigma, the kind of embarrassing moment that they are living every day. Somebody might be sleeping very hungry, but she needs to tell that. Neelesh Singh: In India, I'm not sure about other part of the country, but in India, what happens that, if a lady gets beaten up by [00:17:00] the husband, she won't tell to anyone, she thinks that, that it is the honor of the family. So she, he has to take care of the honor of the family. So she will, if the husband's beats her in open, she will rush to the home, and she will close all the door, all the window. And then she will request her husband to keep his voice down, and then you can beat me, but keep your voice down. Nobody should listen to this. And then next day,she will try to remove all the strains from her face and everything, and then she'll go back to the work like that.I don't know why this burden is there on her. She's the victim, she's the survivor. We wanted them to believe that she is not the only savior of the honor and she. And there's some responsibility of males are also there in it, and she, it's okay if she shares her story, and it's okay that everyone tries collectively to stop each other's husband from doing it and seeking some legalservices if it requires so. There are like, [00:18:00] police are there,legal services are there, all these are meant for women also, and it's okay if they go and seek out this help. These poor,the only strength that they have, they don't have money, they don't have much resources with them, but the thing that they have is their collectiveness, their numbers, they're such a high number. And we are organizing them, making them organize is, I think, we are hoping that this will give strength to them against such a horrendous crime. Sarah Jack: So I'm hearing you say that just bringing them together is just the start. They also have to be educated and encouraged to make positive responses together as a collective. Neelesh Singh: We learn from different parts of the country because at the national level, we don't have any other geography to work on, but different states they work on, they have their own geography. So we learn [00:19:00] from different states. Neelesh Singh: So we have got a state called Kerala here, and they also, they are like much mature state in the sense, they have got very old women collectives, so they, now it is more than 20 years or 30 years, I'm not sure. But it is that long that women have been organized, and they are now working on the gender issues. One of the strategy that they have is they map the crimes in the villages. So every village. Women collectively, along with the district administration, along with the government officials, they map crime, what kind of crime happens in which corner of the village,this is where domestic violence happened, this is where, so likewise, they, they map the crime, and then they also map, then they also do safety audit, with different kinds of women folks and of different age group. What happens is that maybe a pregnant woman and a lactating mother or an elderly women and a person with disability. All those women, they will walk [00:20:00] in the night and also in the day in different parts of that village, and will tell that what kind of incidents happens here and who among all of us they are feel safe here, or feel unsafe here, and what kind of incidents does happen. Neelesh Singh: They can say that this road is not safe for pregnant women to walk on, or this road is not safe for, or this building is not safe fora person with disability to go into or take any services, or here people are not friendly about it. So, Likewise, they will map all the problems, and then they'll also come up with a solution. I think there is a CCTV, if you can put here, then it will serve some problem. If you can close down that liquor shop, I think that will also close down some issue. If you can just put some lights here, because there's so much of dark, and if you can put some light. So like this, they will also propose the solution. And that prevents so much of violence to happen. This comes into the village plan, village annual action plan of that village, which you can[00:21:00] follow up, which district admission can follow up with on a regular basis that this was the plan and this was what approved and how much of it has been really implemented and where is the gap? Sarah Jack: You'd mentioned you also wanted to talk about the healing and empowerment of witch hunt survivors. Neelesh Singh: During the initial period, what happened is thatwe had identified,we used to develop a theater team of rural women. We used to train them on theaters. So there was a person who was a professional theater person. So we hired his services for passing this skills on or training the women on theater.And then there, we also took the services of some of the organizations who were working on the legal issues for documenting the cases. So we made a group of10 people in each team. So there were several teams. So every team had 10 women who were trained on [00:22:00] theater and who were trained also on documenting the cases. Neelesh Singh: And we would put that team in a village for two days or so. So they used to stay there also in the night. So two days and two nights, they need to stay there, and they would play this theater there. and then eventually what would happen is that somebody in the village would relate her story with the story which they were showing in the theater. And because they were staying in the same village, so the women who were already been branded as witch. She would relate her story with the story which they were showing in the theater, and they would, and she could, she can also access them because they were staying in the same village. Neelesh Singh: So that's how they would identify the cases. They would identify the women who have been branded as witch.So becausethe experience has taught us that,first they will brand somebody as which, and after that only, maybe after some period of, after some years, after some months, or maybe after, some decades, they will kill them.[00:23:00] Neelesh Singh: So they cannot kill anybody before they brand her as witch. So first they need to brand her witch. Then they needs to convince everybody that she's witch and then only this killing will happen or public lynching will happen. So our strategy was to identify such women who have been branded as witch and then to call up a public hearing in which we used to calljudiciary, police, and different government officials and panchayat people. All those publicfigures, we used to call them because it was ultimately, it was their responsibility for the security and safety of every citizen of India. Neelesh Singh: So we'll call each of them and then we'll hand over this list to them,that, we are not making this list public, but we are handing over to you publicly,handing over this list to you personally so that you take care of the safety and security of this person. This person has been branded as witch, and we don't want this person to be get killed also. Soif that person is getting killed, then you should be [00:24:00] held accountable for that. So that's how they ensure the protection of that lady. Neelesh Singh: So we used to identify such.This theater group, they used to go village after village. They used to cover every village, and they used to identify. In the first round, we identified 65 of them. When we covered in one go, we covered 40 villages of one block before we called for public hearing. So 65 lady were identified as witch, who have been branded as witch and they were living a very pathetic life in their own village. And this was the first time we were interacting with such women. And we called off all these women to a place herein a city. And it was aluxurious hotel, and we kept this workshop for three days there. And we had called our several partner who were champion in working on the gender-based violence. And we also had several trainers along with us. Neelesh Singh: And when we were there in that hotel, and anything that we would ask them, we will ask, what is [00:25:00] their name? They would take so much of time to speak out their name. And their tears were not stopping, and they were just crying. And I think by the lunch, they said that this is the first time that after such a long period of, somebody was saying 10 years or 20 years, that somebody was interacting with them and that they are getting such a good food and so many people are giving respect to them. They're talking to her, all those things. And this was,we got moved by their gestures, by their tears and everything. That's where we got to know that just saving their life is not enough. They also need to live their life and they need to live their life very normally. You know, we need to normalize all those things, and they need to come out from that fear. And they, everybody, the kind of incidents that the ladies were sharing,one of them, Neelesh Singh: so [00:26:00] one of the lady, she said that her house is situated,at the end of the village, somewhere in the corner of the village. It was made oftwigs and straw and all those things, bushes and all those things. It was made of, it was like just one kick and the entire house will collapse. That kind of hut, it was a hut. Andshe was saying that every day, every night and in every night, somebody would come and will pass urine on the wall of the house. Some of the urine will also enter the house from there because it is anyway made of some thatches and some twigs and all those things, so the winds can pass on from that. So urine will also pass from that while, and it doesn't matter where she's sleeping or cooking or whatever she might be doing, but this person will pass urine and will say, 'look, my child is sick, and I know that you have casted bad eye, your bad [00:27:00] eyes.By morning, if my child is not okay, then I am going to kill you.' And this will happen to her almost every night. Somebody in the entire village would fall in. Somebody will lost something or maybe somebody will suffer from some pain, and she would become the cause for that. Everybody would believe that she's the cause for that. Neelesh Singh: And living a life like that for such a long period was like. I cannot even imagine such a horrendous life to be. what we thought is,and if you cannot, you need to bring her out from the kind of suffering that she is undergoing and the kind of state of mind that she's living in, and we are talking about so many people here. They might be very elderly, or they might be very at the end of their life, but still they deserve a good life to lead and whatever life is left for them. So that time, we thought that some counseling would be okay for them. [00:28:00] So we did organize for some counseling and butafter that we thought that there has to be some way in which we can continuously engage with them. So one thing which occurred to all of us was,let us give them training on theater and make them as part of our theater group. And they can go to different villages and aware people against witch-hunting and because they can share their own story and that will be real story and they can influence people like they can understand the pain they're going through. Neelesh Singh: And we have seen that just giving them like our, the trainer who used to give training on theater, when he saw the entire participants, all of them were like above the age of seventies. That was a challenge for him. He has never taught such elderly people on theater, but that was just like six training, six day residential training. Neelesh Singh: But that slowly he understood the [00:29:00] power that they had, and the six days when they were staying together and they were discussing about all those things, it gave them so much of space for sharing their story and learning from them and opening up and all those things. And when they became the part of the theater group, when they learn from different people and when they able to, saw that they are so many, they also can make friends, they are people who also support them. They are people who enjoy talking to them or being with them, who can share their food with them or they can eat from the same plate in which she is eating and they can sleep, they can sleep in the same room in which she is sleeping. So it was like, it was a moment for them. It was like giving their life back and theater had this power to heal all those things and to give them the voice. Neelesh Singh: We saw this power in theater. That's where,people said that theater and music. Everybody, everything, all these things has power of healing, also. They can heal the pain which is there inside you. They [00:30:00] can give you a voice. Neelesh Singh: There's a friend called Alina and she is an art therapist. So she told me that I practice art therapy. We never heard such thing called art therapy. We wanted to know what is this art therapy. So she said, 'art also has, fine arts, this also has the power of healing andfrom the art, the kind of art that you make, I can make out the kind of suffering that you are undergoing through and the kind of pain that you are feeling and all those things. And we will, I will try to heal all those thingsfrom the art only.' Neelesh Singh: So what happened, she was at that time, she was also suffering from cancer. And while she was undergoing through Neelesh Singh: this chemotherapy. And she couldn't have come to our place from Jharkhand, but she was living in Bangalore. So we had organized an online thing for her. We had organizeda big screen, mic, and speakers. And then she said, 'at one time I can maybe [00:31:00] start with eight or nine people.' So that was okay for us, because we also had the challenge of a bigger room anyway, so we had all those, whatever she said, if she wanted some brush and paints and newspapers and some drawing papers and all those things. So we had organized for her and she was, she used to speak in English, whereas our people, they used to understand Hindi. So we had one interpreter also with us. Neelesh Singh: And so we would call all those eight survivors in front of the big screen. And then she said, 'you can keep all the paints in front of them, all every color in front of them.' And she would just ask him, 'okay, paint it, whatever you want and choose whatever color that you want, choose whatever brush that you want. This is a newspaper is there in front of you. You have blank papers also, you have drawing papers also. Paint whatever.' To our surprise, almost every one of them chose dark color. And while they had the choice of several colors to select from, [00:32:00] they, everyone chose only one or two color. Neelesh Singh: We were not expert in that, but Alina, she said, 'this is studying them. This is studying the kind of that pain that they are undergoing through. This is a dark side that they have and all of them have selected only newspaper, used paper to, to draw on. So that also tells about their confidence. They didn't have the confidence to paint any blank papers or any drawing paper or wasting, so they would not take such chance.Slowly, she would interact with them. She would tell her about her own story and then try to listen to them and would try to make them open up about all those things. Neelesh Singh: And slowly, all of them, they shifted from newspaper to actual drawing paper, and then they started using more colors and all, and then, eventually, she asked them to paint a big wall and, it wascollectively they had to paint a wall, and she said, 'the larger is the picture, the louder the voice is about,' because they are communicating through their painting. [00:33:00] That's what they are doing. Neelesh Singh: It was our collective's office, our,the women collective's office, they offered her their wall, office wall to them that you can paint your picture here. So it was like collective, it was showing a collective support towards such women. Neelesh Singh: And then, eventually the police station of that block, they offered their entire wall, the boundary wall of the entire police station to them, that you can paint your picture here, and this wall is for you. So it was like entering into the police station and painting their walls and all those things which had never, and they had never been to police station before that. Neelesh Singh: I think that, that was like working for them. That was encouraged Other part of the districts, other part of the state also to came for who came forward who wanted you know this thing so Alinashe gave us, started giving us two days in a week for two other districts. Sarah Jack: So that's how we scaled it up, and [00:34:00] all those who got healed, who said that they are now healed. Then we had on a, in a residential mode. So we had this three, four days of workshop, drawing workshop train them on a special kind of painting called Sohrai painting and Kohvar painting. There were two kinds of regional painting, which was of Jharkhand. They would start training on them. So they were trained on these two kinds of painting. And then we got this chance to take this painting to the exhibition And there they selected this painting and we, when we had called a state level workshop to share our story, to share the story of our strategies with the rest of the world. So there we had this chance to givetheir painting as gift to the honorable guest of that workshop. And they were, they feel quite proud and accepting that as a gift. I'm really hearing today how pulling people together and then [00:35:00] finding a way to give somebody their humanity and then this collective, this coming alongside and then giving humanity back is like a start. Neelesh Singh: In one of the village, I think it was, around 60 year old lady, she was called as witch by other women of that village. And also male people of that village. And all of them, they stripped this woman naked in front of the village. And then they applied some black color on her face and made her parade around the village and all those things. It was in the full daylight, and her son, was such helpless, he wanted to help his mother butcouldn't do that. And his friend stopped him from doing such thing.And [00:36:00] we had this collective in every village and there is a federation called cluster level federation, which is like a federation of 20 or 25 villages, like after that it federates into a cluster level federation. So this cluster level federation had 21 village under that federation, and in one of the village, this thing happened.This collective of 21 village, they took the decision to felicitate that lady and to show their support towards that lady and they took out rally from each of their village and they brought the clothes and money and some food grains and some flour and everything, and then theyfelicitated that lady in front of every villager and they showered her with the food or and the clothes. Neelesh Singh: They said that since your clothes was stripped by these people, so every village is offering you these clothes now to you, and this is to honor you [00:37:00] and to support you and to give this message to all the villages here that nothing will ever happen to you, and nothing will happen to any of the persons here. We all, collectives are here to support everyone. From now on, if anyone tries to call anyone as witch, then we will take action against that person. We'll take that person behind the bar with the help of police and everyone, and this was almost for the first time that people were showing support to anybody called witch. Before that, they had never seen anyone supporting witch such openly in such an open forum. And here it was like people coming from every corner of the villages and rallying against that incident. And then it was reported in media, it was reported in TV and newspapers. And so everybody was talking about such support. Neelesh Singh: So [00:38:00] that gave a strength to them, and they wanted their chief minister, the head of the state to give this statement that he won't tolerate this malpractice of witch-branding and witch-hunting. And he vows to make the state free from witch-branding and witch-hunting. They wanted the chief minister to give out this statement. So that incident of one particular village sparked the other collective of living in different parts of that state for carrying out a signature campaign against this signature was taking the signature of every officials also, and then I think more than 50,000 signature was shared with the chief minister asking him to give this statement. And then he gave this statement and also asked the department to work against witch-hunting and witch-branding practices and make this a state free from this. Share with me the strategy that you have for this. So it was very [00:39:00] encouraging for our women. Josh Hutchinson: Neelesh Singh: One more thing which I would like to share is that while all these things,working with government, it's important, because what happens while we are working with NGOs, we, somehow, we can work in some pockets, we can work in smaller geography, but it is important that it's a responsibility of the state and the state must realize it is their work, finally, to make this country free from such a horrendous practice. So giving importance to such a thing is, I think, we have to create this agency of such survivor. We need to build this network of all those survivors of witch-hunting and make their agency so that they can talk, sit with the government, and make the policy for themselves. And talk with the media, sit in the media, and tell the media that this is a very [00:40:00] important issue and they must raise about this issue. While it's okay that you cover so many other things, but this is also an important issue. So please do cover that. So I think that's important for us to build an agency of such survivors. So while we have identified so many survivors, I think it's a long way to go to form their agency. Josh Hutchinson: And now for a minute with Mary. Mary-Louise Bingham: On behalf of End Witch Hunts, I am pleased to tell our listeners that I will be working with Neelesh Singh and his team as we help the survivors of witch hunts to tell their stories through music, art, and theater. As I hold a degree in music education with a background in piano and voice studies, I will work within the team to help the survivors find their voices through song. Mary-Louise Bingham: I am honored. I may be a small part of helping them find their voice, but the survivors and the more experienced team members will teach me so [00:41:00] much more beyond my current comprehension. I also have the full support of our board members, Sarah Jack, Joshua Hutchinson, Beth Caruso, and Jen Stevenson, who will do whatever they can to help in this endeavor. After all, whenever one of us reaches out to make a difference, we do so not only as individuals, but as a board of strong advocates who will help each other to actively make a difference. Sarah Jack: Thank you, Mary. Josh Hutchinson: Sarah has End Witch Hunts news. Sarah Jack: End Witch Hunts, a non profit 501c3 organization, Weekly News Update. Trial by ordeal is an ancient practice where the guilt or innocence of an accused person is determined through a physically or mentally challenging test. It has been a method of justice throughout history, reflecting deeply rooted beliefs in divine intervention and the supernatural. Sarah Jack: Trials by ordeal, which depend on supernatural beliefs and physical tests to [00:42:00] ascertain guilt or innocence, lack the procedural fairness and evidentiary standards we expect in modern legal systems. Despite this, even the more formal witch trials of history were not immune to these practices, incorporating superstitious beliefs and physical tests to determine guilt. This enduring fear of witchcraft, along with the intention to prove malicious acts, highlights a continuous thread in human history. When such practices emerge in today's society, they echo historical precedents, revealing an ongoing struggle to balance myth with the principles of justice. Sarah Jack: Guinea-Bissau is a country of Western Africa situated on the Atlantic coast. It is about 44.1 percent urban and 55.9 percent rural. As of 2022, male life expectancy was averaging 61.5 years and female life expectancy was 66 years. In 2022, their female population amounted to approximately 1.07 million, while the male population amounted to approximately [00:43:00] 1.04 million. Sarah Jack: The Advocacy for Alleged Witches, spearheaded by Leo Igwe, is sounding the alarm on an urgent human rights issue in this African country. There was an incident this month, February 2024, in the Culade region of Cacheu. Here, eight women were tragically killed and 20 other women hospitalized after being forced to consume a poisonous potion by a traditional priest to determine if they were guilty of witchcraft. These women were all over the age of 50. This incident is not isolated but indicative of a wider systemic problem that transcends time and local cultural practices and points to a global responsibility. The belief in witchcraft crimes and the barbaric practice of trial by ordeal reflect an ongoing societal failure to protect the vulnerable and uphold justice. Witch hunts, often targeting women, expose the gendered nature of this violence, revealing deep-seated misogyny and societal complicity in these acts. The call to [00:44:00] action by the Advocacy for Alleged Witches is not only a plea for the local government to intervene but a wake up call to the world. We are the world. Legal and administrative measures against those implicated in such abuses are necessary, but so is a broader societal shift to address the impunity that allows this violence to continue. The introduction of emergency helplines and targeted actions against perpetrators are steps in the right direction. However, these actions must be a part of a larger concerted effort to stop superstitious accusations with education, protect the rights of women and vulnerable populations, and fundamentally change how societies, how the world views and addresses harmful acts due to accusations of witchcraft. This incident is a stark reminder that the fight against gender-based violence and the persecution of alleged witches is not solely the responsibility of Guinea-Bissau or any single nation. It is a global challenge that demands a unified response from all corners of the world. Sarah Jack: Thank you for listening today. Thank you for your [00:45:00] financial gifts. Visit aboutwitchhunts.com/ to donate any amount you're comfortable with. Your generosity is the backbone of the podcast content you value. Let's commit to making a difference together. Josh Hutchinson: Thank you, Sarah. Sarah Jack: You're welcome. Josh Hutchinson: And thank you for listening to Witch Hunt. Sarah Jack: Keep the conversation going in your sphere until you join us next week. Josh Hutchinson: Have a great today and a beautiful tomorrow.
Witch Hunt presents an eye-opening discussion with human rights lawyer Preethi Lolaksha Nagaveni regarding her research and work in the field of law and caste-based discrimination in India. Exploring human experience realities like social untouchability, caste-based discrimination in education, the plight of manual scavengers, and the witchcraft accusation atrocities committed against multitudes of vulnerable women with inferior status.
This thoughtful exchange regarding the struggle for equality in India provides a clear lens for understanding the human rights violations of the caste system, the experience of โuntouchablesโ in India, and the urgent need for effective societal transformation and accountability to extinguish these entrenched harmful practices.
Josh Hutchinson: welcome to Witch Hunt, the podcast that seeks to understand witch hunts and find ways to end them. I'm Josh Hutchinson.
Sarah Jack: And I'm Sarah Jack. My ancestors Rebecca Nurse, Mary Esty, Mary Hale, and Winifred Benham were victims of witch trials in Massachusetts and Connecticut.
Josh Hutchinson: And my ancestors, including Mary Esty, were involved in the Salem Witch Trials. My 10th great grandfather, Joseph Hutchinson, provided the land where the Salem Village Meeting House stood and later played a role in the trials, first as an accuser, but later as a defender of Rebecca Nurse.
Sarah Jack: Our family heritage started us on our quest to understand witch hunts.
Josh Hutchinson: Thank you for joining us on our journey.
Sarah Jack: Witch hunting dates back to ancient times.
Josh Hutchinson: And deadly witch hunts continue to occur in all corners of the globe today.
Sarah Jack: As historian Wolfgang [00:01:00] Behringer has stated, there have never been so many witch hunts as we see in today's world.
Josh Hutchinson: In this episode, we are joined by Dr. Preethi Lolaksha Nagaveni, who discusses how India's caste system interacts with supernatural belief to trigger witchcraft allegations and violence against the country's most vulnerable people, the Dalits, or Untouchables.
Sarah Jack: Be aware, there are references to violence against women, including sexual violence.
Josh Hutchinson: While the journey through such topics is tough, it leads us to greater empathy and action. By confronting these issues, we can work towards meaningful change.
Sarah Jack: We welcome Dr. Preethi Lolaksha Nagaveni, lecturer in law at University of Lincoln in the UK. Her expertise includes international human rights law, Indian constitutional law, and anti-discrimination laws.
Sarah Jack: What should we know about your professional background and work?
Preethi Lolaksha Nagaveni: [00:02:00] I'm currently working as a lecturer in law at University of Lincoln in England, and I have done my PhD from Lancaster University pretty recently. My thesis was on untouchability with studies on manual scavenging and caste-based discrimination in higher educational institutions in India.
Preethi Lolaksha Nagaveni: And I've done my, LLM from University of Reading, also in the UK, and my B.A.LL.B. Honours, and I'm a gold medalist from National Law School of India University, Bangalore, which is, like really top university in India, a law university in India. And I've been working in this area of caste and untouchability for quite a few years now, particularly because it was a focus of my PhD thesis.
Preethi Lolaksha Nagaveni: And even when I was a student at National Law School of India, University of Bangalore, I did have an opportunity to, work with, some of the constitutional bodies in India, like the National Commission for Scheduled Castes, [00:03:00] which has been established to look after and protect the rights of the marginalized communities such as Scheduled Castes and Scheduled Tribes, or what we call as Dalits and Adivasis in common parlance.
Preethi Lolaksha Nagaveni: When I was working there, I did an internship. I worked on the Scheduled Caste and Scheduled Tribes Prevention of Atrocities Act 1989, and I did propose amendments to the Act, as to how to make the Act more stringent and enforceable, so that it protects the rights of the most vulnerable and marginalized sections of the Indian population.
Preethi Lolaksha Nagaveni: And I did publish a lot on this area, as well. I'm a human rights lawyer. So most of my publications are in this area. And of course, here and there are a few about international law, and humanitarian law as well. And, one of the book chapters, which I wrote in 2020, it's about international health regulations. I co-authored the book chapter with Professor Susan Rowe, who was a dean at the University of [00:04:00] Victoria in Canada. It was on, as I said, international health regulations. That was one of the first books on COVID-19 law and policy context in Asia. It was published by Oxford University Press, New York.
Preethi Lolaksha Nagaveni: And that chapter has been listed by the WHO in, in their research database. And I've also presented joint oral statements before the United Nations. And several of my written statements have been, published in the United Nations website and my work has also been cited by the UN Committee on CRC Rights of the Children.
Preethi Lolaksha Nagaveni: Yeah, that's, that's pretty much about me.
Josh Hutchinson: Congratulations on all your successes. Many more to come, I'm sure. You mentioned the Dalits and the Adivasi, can you tell us who they are?
Preethi Lolaksha Nagaveni: It actually goes back centuries. So in order to understand what they are, we need to understand [00:05:00] the institution of caste, which is one of the most exclusive features of the Indian society and particularly the Hindu social order. And it's perhaps one of the longest surviving social hierarchies in the whole world, and this hierarchy reflects complexity and stratification as it situates people in a very complex hierarchical order.
Preethi Lolaksha Nagaveni: So I would like to take the definition of caste, which is given by Dr. Babasaheb Ambedkar, who is the father of the Indian constitution, the chief architect of the Indian constitution and the first law minister of independent India. He defines caste in India as an artificial chopping off of the population into fixed and definite units, each one prevented from fusing into another through the custom of endogamy, that is marriage from within the community. So the conclusion is inevitable that endogamy is the only characteristic that is peculiar to caste. This is what he says. And he says that if [00:06:00] one succeeds in showing how endogamy is maintained, one can practically prove the genesis and mechanism of caste.
Preethi Lolaksha Nagaveni: In ancient times, with the Hindu social order, how it was, we had four varnas called the Brahmana, Kshatriya, Vaishya, and Shudra. You have to go through the ancient texts like the Vedas to understand where this is stemming from. One of the earliest revolutions of this, you can find it in the Vedas of the Purusha Sukta of the Rig Veda, which is one of the ancient Hindu texts. Basically it divides the society into four categories and these four categories are never to be equal socially or with regard to their rights and privileges. They must always be based on a graded scale.
Preethi Lolaksha Nagaveni: The graded inequality was the essence, very essence of it. So there must be a division of occupation according to it. And right to education was available only to the top three varnas. The Shudra, the fourth varna, and women of all varnas were denied education. So the varna system was [00:07:00] set in stone by the Brahmans, who are the priestly class, who were on top of the varna system without any cracks or loopholes. Inequality exists in every society, but the inequality preached and practiced by Brahmins, the priestly class, is an official doctrine of Brahmanism.It was opposed to the very concept of equality, and its soul lays in graded inequality.
Preethi Lolaksha Nagaveni: Until untouchability came into being, the Shudras were the lowest of all. They were the lowest in terms of the Hindu social order. This was until untouchability came into being. But with the intermixture of varnas, so over time there has been, there have been very many sexual relations or intermarriages, even though it's prohibited in text, these things did happen, and these intermixtures gave rise to new castes, and castes such as Chandalas came to be known as untouchables, and they were the lowest of all. They were considered the lowest of all. Now, they were the outcastes. [00:08:00] They lived and suffered at the bottom of the Hindu caste hierarchy for centuries. They were segregated, discriminated against, and humiliated in the name of God and religion. The untouchables were forced to live in degrading environment. They were denied a life with dignity. Their values, culture, and traditions were suppressed. Having a decent education was a distant dream to these communities. They were economically deprived, socially excluded, and politically marginalized, and they were forced to live a life of surrender to the dominant caste. The untouchable women were forced to become prostitutes for dominant caste patrons and village priests as devadasis. So sexual abuse and other forms of violence against women were often used by landlords and police to crush any type of dissent.
Preethi Lolaksha Nagaveni: This untouchability you can see throughout the dark pages of Indian history, and it's been there through every [00:09:00] king's regime. And one of the harshest times were seen in the 18th century during the Peshwa regime. The Peshwas were called the Chitpavan Brahmins, the priestly class. During that time, untouchables were not allowed to use public streets lest a Hindu was coming along so that his shadow would pollute the Hindus.
Preethi Lolaksha Nagaveni: The untouchables had to identify themselves by wearing a black thread, either on their wrist or around their neck as a prevention so that Hindus do not get themselves polluted by touching them by mistake. So they had to also carry strung from their waist a broom to sweep away behind themselves the dust they trod on, lest a Hindu walking on the same dust should be polluted. So they were also required to carry an earthen pot hung around their neck wherever they went for holding their spit, lest the spit falling on the earth should pollute a Hindu who might unknowingly happen to tread on it. Such a system continued to exist [00:10:00] despite the change in the regime, and you can see how barbaric this is.
Preethi Lolaksha Nagaveni: So the untouchables later came to be called as Scheduled Castes under the Indian Constitution and Dalits in common parlance, and the tribal population came to be called as Scheduled Tribes under the Constitution and Adivasis in common parlance.
Sarah Jack: Thank you. You mentioned the Constitution and also your work on the law. What protections did the 1950 Constitution give them?
Preethi Lolaksha Nagaveni: So there have been a lot of protections for Scheduled Castes and Scheduled Tribes under the Constitution. One of the important provisions which our Constitution proposes is the Doctrine of Equality, where it treats everybody as equal before the law. This is particularly important, because the Indian society has accepted inequality and discrimination as an accepted value.
Preethi Lolaksha Nagaveni: So the constitution was very radical in the sense [00:11:00] where it treated everybody as equal under the law. Because the Hindu system, Hindu religious texts, gave punishments to different people based on the caste they belong to. So for the same offense, punishment differed from person to person based on the caste he belonged to. But the constitution, in that sense, equalizes, saying that everybody is equal under law.
Preethi Lolaksha Nagaveni: And our constitution also provides for affirmative action, which I'm sure is present in some of the other constitutions such as the U. S. and South Africa, as well, where special provisions have been made for people belonging to Scheduled Castes and Scheduled Tribes and other backward classes in terms of education and employment. And now there has been a new addition, as well for economic weaker sections who are actually people belonging to none of these communities, which means they are forward castes, but they're economically poor. There have been special provisions which have been made for their protection and betterment.
Preethi Lolaksha Nagaveni: And one of the [00:12:00] important provisions with regard to Indian constitution is abolition of untouchability. So what I mentioned earlier is the practice of untouchability, which has been prevalent in India for centuries. The constitution said that untouchability is abolished and its practice in any form is forbidden. The enforcement of any disability arising out of untouchability shall be an offense punishable in accordance with law.
Preethi Lolaksha Nagaveni: So the principles of equality and non-discrimination are woven through the very fabric of our Indian constitution and also many other international human rights conventions, as well, which basically prohibit discrimination based on birth, descent, and social origin, to which India is also a party to.
Preethi Lolaksha Nagaveni: The laws have been there, even the conventions have been there, but the problem is how it is enforced. The enforcement is totally discriminatory. That's why there is prevalence of discrimination. That's why there is prevalence of untouchability in various forms, which is still manifesting [00:13:00] in indifferency. In the past,untouchability was mostly confined to physically touching people or physically restricting the movement of the untouchables. Say, untouchables were not allowed inside the village, or they had to remove their shoes while walking inside the village, things like that. But now it's not so prevalent in the urban milieu. Of course, it is still there in some parts in some rural areas in India.
Preethi Lolaksha Nagaveni: But in urban India, types and forms of untouchability has changed with the changing times. So now it exists mostly in the minds of the people where people say for example, one of the areas where I've researched on was caste discrimination in higher educational institutions. So this happens in universities, in higher educational institutions, where students from these marginalized communities go to study and get access to education. Instead of welcoming these students who have [00:14:00] come from these really poor backgrounds and marginalized sections, these first generation learners, instead of welcoming them, these vested interests who are mostly dominant caste people, they build hurdles to these students accessing education and in such a way, and some of the cases are so brutal that the kind of mental torture and pressure which are put on these students are so immense that they even take drastic steps like quitting institutions and even in some cases student suicides, particularly of Dalit students committing suicides in India has been very, it has beenon a rising level in the past decades or so.
Preethi Lolaksha Nagaveni: So the forms of discrimination has changed over time, but yet it remains one of the most brutal forms of untouchability, which is still prevalent in independent India.
Josh Hutchinson: And how does someone get recognized as being a Dalit?
Preethi Lolaksha Nagaveni: Ah, that's a very interesting [00:15:00] question, because it's not, caste is, caste is a state of mind. It's not like race, which is apparent. So there are different ways. One of the most obvious ways is surnames. So people do keep surnames of particular castes. There are surnames which denote the caste of a person. So if a person keeps that surname, it's very obvious that person belongs to a particular caste.
Preethi Lolaksha Nagaveni: And otherwise, it's not so uncommon in India to ask a caste of a person, so if you meet somebody and they ask, okay, first you exchange pleasantries and everything, and then you become friends and, in a school or a college setup, I'm saying, you go out and have fun, and then it ultimately comes down to that point where they ask, 'okay, which caste do you belong to?' And when it comes to that, it's very hard for somebody to hide it. So at most times, people do say that, 'okay, I belong to [00:16:00] such and such caste, which is considered as a scheduled caste.' And that's the point where the attitude of the other person changes.
Preethi Lolaksha Nagaveni: So caste is that complex phenomenon where the attitude of one person changes based on the caste of the other. So when, say, A says, I belong to this caste, B thinks, okay, where do I situate him? Is he above me or is he below me? So based on that, B gives respect to A. So it's always. It's, it's relatable, it's okay, how much respect should I give him? Is he above me or is he below me? So that kind of concept, and it's very difficult to hide somebody's caste, and when we fill applications and for jobs and foreducation, everything, we have to fill details as to which religion we belong to, which caste we belong to, and things like that. It's not so difficult to find out which caste a person belongs to.
Preethi Lolaksha Nagaveni: And then in the villages it's very, and that's the [00:17:00] city part which I told you about. In the villages, it's very apparent because Dalit households are on the outskirts of the villages, always in the outside periphery of the villages, and everybody in villages, everybody knows which caste the other person belongs to. They know, okay, should we touch them or should we not? Should we use their water or not? Should they remove their shoes and come in their particular way or not? So everything is, it's sort of predetermined, everyone has to follow these set norms.
Sarah Jack: And how does the population compare between the castes? How many Dalits are there?
Preethi Lolaksha Nagaveni: 250 million. 250 million, that's 25 percent of the Indian population, so that's a huge, huge number of population. Yeah. 250 million, I'm sure it's, I don't know, it's, it might be even the size of some of the smaller countries, so it's a huge number of population, but it's a very, [00:18:00] very silent and marginalized population, which doesn't have much voice, because the provision of the constitution came, as you said, in 1950 and from then, the people started getting access to education. So it's the first generation or first or second generation learners are coming from the Dalit communities now.
Preethi Lolaksha Nagaveni: So it's a huge disparity, and we have to fight against centuries of oppression. You can see how difficult it is. And now we are able to articulate our views and our thoughts, but it has not been like this before now, like in the 21st century.
Josh Hutchinson: 250 million, I think the US has a population of 330 million. So that would be almost the entire country. So just to put that in a little perspective for [00:19:00] us over here, it's a really huge, yeah, a huge number of people to be suffering this kind of abuse and discrimination. You mentioned that there's affirmative action, there's some new opportunities, but what kind of work do the Dalit perform generally?
Preethi Lolaksha Nagaveni: Historically, traditionally, as per the Hindu religious texts, the Dalits are supposed to perform the so-called menial and polluting tasks, such as cleaning dry latrines, open and closed sewers, gutters, carrying human corpses, carrying dead animals, tanning leather, things like that. Butover time, Dalits have tried to come out of these occupations, but it's not so easy.
Preethi Lolaksha Nagaveni: One of the classic examples which I always give is about manual scavengers who are almost Dalits, [00:20:00] always. Manual scavenging is a, is a most visible and surviving symbols of untouchability. So manual scavenging is Dalit women and men are manually cleaning dry latrines. So they are forced to carry out human excreta with bare hands, take them into a different location away from the scavenged toilets. So this has traditionally and historically been assigned to Dalits, this task.
Preethi Lolaksha Nagaveni: There have been laws which ban manual scavenging. There is a 93 act, and there's a new act in 2013, which also banned manual scavenging. But the example which I give is, say, a manual scavenging woman, she says that she wants to give up this task. There are provisions in the Act which help people to give up this thing. So there is a one time cash assistance of 40,000 rupees. That's about it. They give 40,000 rupees and they say you have to leave this job, which is not that easy to give up a job just for 40,000 rupees. And there is a scheme of [00:21:00] loan and some scholarship for the children of the manual scavengers and things like that in the Act. And say the woman, she says that I want to leave manual scavenging and I want to open a tea stall, and she puts up a tea stall. But how many people are going to buy tea from her? It's as simple as that. She puts a tea stall. How many are going to buy tea from her? First, she's a Dalit woman. And secondly, that too, she's a manual scavenger, so she will be crumbled and crushed under the shoes of our society. It's not that easy to give up these tasks.
Preethi Lolaksha Nagaveni: I'm not propagating it in any way. It has, they have to give it up. But what I'm saying is, there has to be means, in such a way that they give it up for good. It shouldn't be that they give it up for some time, and then they go back because they can't handle the pressures which come from the society. So the government has to evolve schemes in such a way that this is a banned occupation we are talking [00:22:00] about. It shouldn't be carried out at all in the first place. So stringent punishment should be given to those people who are employing these manual scavengers.
Preethi Lolaksha Nagaveni: And many manual scavengers who have gone down the drains have never come out alive. Few compensations have been paid, in few cases here and there. Butit's nothing huge, and a lot of cases have happened where these people who have gone down the drains have never come out alive, and nobody has been punished. No, these are human lives we are talking about. There's no punishment at all for, and people enjoy impunity. It's really sad and very disturbing. But that's the reality that's present at the moment, unfortunately.
Josh Hutchinson: How many manual scavengers are there estimated to be?
Preethi Lolaksha Nagaveni: So the socioeconomic caste census of 2011 discloses that more than 180,657 households are being engaged in manual scavenging for their livelihood. And the [00:23:00] 2011 Census of India shows 794,000 cases of manual scavenging in India. And this number doesn't include septic tanks, sewers, and railway tracks, which are also cleaned by manual scavengers, which means the actual number is a lot higher than this.
Josh Hutchinson: And the Dalit, there are other abuses, including witch hunts, is that right?
Preethi Lolaksha Nagaveni: Yeah, that's right. Yes, witch hunting is one of the very important ways in which Dalit women have been hunted down in the past so many centuries. While both Dalit men and women are subjected to various kinds of hardships and handicaps, Dalit women face a triple threat of caste, class, and gender. They are molested and raped by dominant caste men who, as I said, enjoy impunity. And witch hunting or witchcraft, because of these accusations of witchcraft, Dalit women are abused and humiliated and even murdered because of [00:24:00] this accusation. Now, witch hunting, as you know, is a very violent form of witchcraft belief. And women, Dalit women in particular, are hunted down onthe accusations of witchcraft. Now, the victims, they suffer physically, psychologically, and economically.
Preethi Lolaksha Nagaveni: Now, globally, when we speak about witchcraft or witch hunting, we say the patriarchal mindset is as one of the chief reasons for witch hunting. But in India, with patriarchy, there's a combination of caste and class, with caste often emerging as a dominant reason for the practice of witchcraft and witch hunting of Dalit women, and I have heard the activists claim that the accusations of witchcraft against Dalit women are often used as a common ways to kill them.
Preethi Lolaksha Nagaveni: And most of the victims of witchcraft have been old widows and single women. And common reasons for accusing a woman of witchcraft range from personal disputes [00:25:00] or enmities, even sexual desire and coveting properties. And historically, the bodies of Dalit women have always been used as a tool for suppression by the privileged caste.
Preethi Lolaksha Nagaveni: Our Indian history has witnessed how Dalit women had to pay tax to cover their breasts, which was often not affordable to them. So such was the cruel and inhuman treatment of Dalit women, which has very, very few parallels in Indian history. And coming to witchcraft, the women accused of witchcraft are often blamed for calamities, epidemics, and other misfortunes which befall the societies. And victims suffer mental and physical brutality in very shocking forms like lynching, parading naked, social ostracization, and even being burnt alive by mobs. And activists often claim that accusations of witchcraft have been made [00:26:00] only on Dalit women, and privileged caste women have not been victims of, such practice.
Preethi Lolaksha Nagaveni: And also vast majority of Dalit women in rural India, as I said earlier, they are poor and landless and they are daily wage laborers, and they lack access to basic amenities and entitlements. So they are subjected to patriarchal structures, both in the general community and within their own families. And, these women, they face multiple challenges, including lack of access to resources, lack of educational opportunities, land, essential services, and even justice. So in rural areas, a Dalit woman lives in terror and fear, because she knows that dominant caste people can target her anytime to seek revenge or just assert authority or just simply to suppress.
Preethi Lolaksha Nagaveni: There is an intersection of several factors here. There is caste, there is [00:27:00] class, there is gender, and there are also other issues like superstition, which we shouldn't overlook, because superstition and witchcraft goes hand in hand. And there are other things like illiteracy and poverty as well, and so these are all like these vicious factors. you know, it makes a vicious circle around Dalit women, and they are hunted down and they have been killed and so many hundreds of unreported incidents have happened, in every state in India, and, after being declared a witch, the woman is, they are tortured, harassed, they're ostracized and physically tortured, they're banished from the village, and even in some cases, they're forced to consume human excreta, and they're also subject to gang rape as a punishment for witchcraft. There are very few punishments for all this kind of crimes, which are, they are literally crimes, isn't it? There is gang [00:28:00] rape, there is murder, andjust discriminating against Dalits. It attracts so many provisions of Scheduled Caste and Scheduled Tribes Prevention of Atrocities Act, but they are not seen as such. And because the whole structure is such that the perpetrators, they enjoy impunity.
Josh Hutchinson: A Dalit woman who's aging and has lost her husband is extraordinarily vulnerable then to witchcraft allegations.
Preethi Lolaksha Nagaveni: She is, she most certainly is. And, as I said, historically, it has been seen as, the bodies of Dalit women have been seen as a tool for oppression. So if, see, there is this famous quote which a Dalit woman said, who is called as a devadasi. Devadasi is a girl who's dedicated to the temple to serve the god, and she gets exploited by the priests and the other village men, and she's basically a temple prostitute.[00:29:00]
Preethi Lolaksha Nagaveni: So one of the devadasis famously said that Dalit men are not be touched, but Dalit women could be raped. So untouchability is where you do not touch Dalits, but the women could be raped. Such is the barbaric practice we are talking about, and Dalit women are very vulnerable, extremely vulnerable because it's very hard to, the kinds of struggle they have to fight is multifaceted. It's not just against caste or it's not just against class. There's so many struggles which she has to face and she's very vulnerable because A, she doesn't have education, B, she doesn't have anybody to support her. So it's somebody who has lost her husband or children, and if she has property in her hand, then it's very likely that somebody will accuse her of being a witch. Maybe somebody dies in the village and then the allegation directly goes to this Dalit woman who doesn't have a husband or a child and she's living alone, old [00:30:00] widow. The allegation is directly thrown to her saying that she is the reason why somebody has died in the village or some child is ill, things like that, and that she has casted an evil eye on the family, and she'll be banished from the village, even burnt alive and things like that.
Preethi Lolaksha Nagaveni: It's, it's very hard. And no matter how much we try to deny these things, these practices and these mindsets, the mindsets of the people are still rooted in these traditional beliefs. That people, even now in the cities also, people, it's easier to say that, okay, everyone's educated in the city. People do not believe in all these.These practices are confined to the villages, but people still go tie threads to the trees. They tie threads around their hands. They tie threads around their ankles as a protection from evil spirits. And who are these evil spirits we are talking about? These are the same people who are the vulnerable masses [00:31:00] whom the mainstream, the main civil, so-called civil society has targeted to be witches. These are the people, and they're the innocent, the segregated, the humiliated, the banished. These are the people against whom the so-called civil society is guarding.
Sarah Jack: Thinking about your example with the woman who would leave the scavenging and hope to sell tea, and I was thinking about the students that you mentioned. They go and there's these obstacles so much that they may not want to go on living, even with their education. So when a Dalit gets an opportunity that looks like, yes, there can be some mobility. I can get some education. I can have a choice here. What's it going to take to keep those doors open for them? Is there [00:32:00] somebody that has found a place to stand and get mobility that others can look to for hope?
Preethi Lolaksha Nagaveni: Yeah, there is one and the most important success stories to use the word which you used, and that is Babasaheb Ambedkar, who is the father of the Indian constitution, the chief architect of the Indian constitution. He comes from an untouchable background. He was born as an untouchable, and he braved on against all these odds and he was discriminated, heavily, during his childhood. He suffered those kinds of discrimination, which are very difficult for us to talk about now. And he suffered all of that.
Preethi Lolaksha Nagaveni: And with the help of the then kings of his state, he is from the present state of Maharashtra, so with the help of the kings who gave him scholarship, he was able to go to U. S. and U. K. a hundred [00:33:00] years ago. And he studied law, economics, political science, and a lot of other disciplines. And he came back to India, and he championed the cause of Dalits, the untouchables then, and he became a very strong voice of the untouchables in the British government, and then in the Indian government, as well. And in the 1930s, when the Roundtable Conference took place in the UK in London, he was invited as a representative of the depressed classes, and he went to London, and he spoke for the depressed classes, and he advocated strongly for affirmative action and provisions equality and non-discrimination.
Preethi Lolaksha Nagaveni: So what we find in the Indian constitution, because he was the chief architect, he was the chairman of the drafting committee of the Indian constitution, because he was there, we can see his socio-political thoughts being converted into constitutional provisions which are binding on all [00:34:00] citizens today. So the abolition of untouchability, for example. So it's a huge milestone because Indian constitution has a very egalitarian spirit. And this is a constitution which was born in a soil which is essentially undemocratic. So this spirit comes from him. And of course, I have to give credits to the rest of the members of the Indian constitution, constituent assembly, who also agreed to what Babasaheb Ambedkar was propounding, and there werehuge debates which took place in the Constituent Assembly on various provisions of the Indian Constitution, particularly on these provisions of affirmative action and just basically trying to bring the marginalized sections into mainstream.
Preethi Lolaksha Nagaveni: So he is the beacon of light and beacon of hope for the untouchables, for the Dalits, and for the Adavasis, for the oppressed communities in India and across the world. His life and his message is, his life itself is a message. So [00:35:00] that, that's one of the huge success stories I would say.
Josh Hutchinson: The thing with untouchability in the practice of this inherited forms of discrimination is Babasaheb Ambedkar himself remarked that when a Hindu migrates outside India, Indian caste system and the problem of untouchability will acquire a global dimension. So it has already happened. Now the Hindus from India have migrated to various countries, and there also we find problems of untouchability. And recently in California, and in another state, they have passed anti-caste laws, which makes caste a prohibited marker, or what we call is a protected marker, against discrimination on par with race, so that if you discriminate somebody based on caste, that is an offense.
Preethi Lolaksha Nagaveni: Similarly, in England also, in the UK, there has been a longstanding debate and a fight to include caste as one of the protected markers alongside race in the Equality Act of 2010. It has not happened [00:36:00] yet, but there has been a longstanding demand to do so. And there has been obviously objection for this from the vested interests and dominant castes, saying it shouldn't be incorporated. I don't see why it shouldn't be incorporated. If it's incorporated, it is for victims of this discrimination to challenge it before the court. It is a protection for the victims. So what's the problem in incorporating a provision which protects the victims of discrimination? If you don't discriminate, well and good, but it's for those people who suffer discrimination, isn't it?
Josh Hutchinson: What else can the government do?
Preethi Lolaksha Nagaveni: I think the basic thing we're talking about is ensuring the most basic right to life with dignity to all, and this is a cardinal principle of the Indian Constitution, and it's a cardinal principle of all these progressive human rights conventions which we're talking about. Discrimination against anyone based on birth, [00:37:00] descent, social origin, it's prohibited. And yet, we see it in India and in some other countries as well. And I think, to root it out, firstly,there are stringent laws. I'm not saying that there aren't, but the enforcement has to be made effective. One is that. Another is to mold the minds of the children right from the beginning, right from school, incorporate it into the curriculum that everybody is equal.
Preethi Lolaksha Nagaveni: A child grows up both with the conditioning at home as well as the school. At home, the child gets the conditioning from the parents, and if, it depends again from the family backgrounds, if they are belonging to a dominant caste, they get that conditioning. If they're belonging to a lower caste, they get that conditioning.
Preethi Lolaksha Nagaveni: But the school is, should be seen as an equalizer where students can be molded, into thinking that everybody is equal and putting that [00:38:00] principle of equality and non-discrimination into their heads right from the school time. And to do that, teachers first should be trained properly.
Preethi Lolaksha Nagaveni: And again, with the teachers, judges, lawyers, police officers, law enforcement officers, and all people in the government should be sensitized to the realities of Indian society, because caste is a reality in Indian society. It's not something which is in abstract. It's there, it's visible every day. It's present in every walk of life. They have to be sensitized adequately so that when, say, a case comes before, an issue of a Dalit atrocity comes before an upper caste judge, he's able to understand where it is coming from. And not just acquitting people just because of lack of evidence. They have to probe into why there is a lack of evidence. You have to see where these people are coming from, how difficult it is for them to actually get hold of evidence.
Preethi Lolaksha Nagaveni: And, because I'm saying this [00:39:00] particularly because the 93 act against manual scavenging, it saw zero convictions. Absolutely no convictions in that. It's an act against manual scavenging, and there have been no convictions at all, none to this daybecause there are laws, but then there is no enforcement. So most of them go because of lack of evidence and things like that. So I think judges have to be sensitized adequately to handle cases of this. It's a different magnitude, and I think people with sufficient depth will be able to understand where these cases are coming from, why these things are happening in the first place.
Sarah Jack: If convictions started occurring, would they, would it be like a mass conviction? Would it be like these individual cases?
Preethi Lolaksha Nagaveni: No, I don't think it's going to be a mass conviction because it has not happened at all, and the atrocities against Dalits, be it rapes, murders, molestations, manual [00:40:00] scavenging are things which you find on a day to day basis on the streets, but rapes, gang rapes, and these are horrific crimes, which shock the collective conscience of this society. Even in those cases, there have been no convictions in a lot of cases. Here and there you will find one or two cases.
Preethi Lolaksha Nagaveni: And I'll give you an example where, where a dominant caste girl was gang raped, which is wrong, any rape is wrong for that matter. She died and then, against the rape, there was a huge protest,throughout the country. There were candlelight vigils and things like that. It became a huge issue in the country. Similarly, a Dalit girl was also gang raped and she also died. Even her body was not given to her family to conduct a dignified burial. Forget about candlelight vigils and no protest, nothing. If there are protests also, it's only by Dalit organizations who are protesting. But other people, the so called civil [00:41:00] society, it doesn't disturb them because it's seen as a normal thing. That is what I'm saying, because even when it comes to crimes such as gang rape and murders, which are, it is so intense and gruesome, even when it comes to crimes such as that, people still see the caste of the victim. If it is a dominant caste girl who is a victim, then it is fine, okay, let's go protest against this. But if it's a Dalit girl who is a victim, oh, she's a Dalit, so okay, maybe we shouldn't.
Josh Hutchinson: Wow.
Preethi Lolaksha Nagaveni: That's a selective kind of, fighting for justice.
Sarah Jack: And I have a question about all of this in light of when you speak of molding the children's minds and their understanding. Now, children are being raised within cultural traditions and religious traditions and then you have all of this embedded through that. What do you do with that?
Preethi Lolaksha Nagaveni: It's so difficult, isn't it? That's what I'm saying. To have a parallel system of education, which is impartial, which is [00:42:00] secular, which gives that upbringing to the child, which is based on egalitarian values. There will be a conflict in the child's mind, which is very, very evident. It will be happening. And I think the child has to grow up with that conflict and then decide which one, which path to take, because if both the values are ingrained in its mind very clearly, then I think the child will be able to pick up the right one.
Josh Hutchinson: Do the Dalit children, do they have equal access to school?
Preethi Lolaksha Nagaveni: They do. Because of our constitution, they do have equal access to education. They, we have free education until the age of 14 in government schools. So government schools are always in vernacular languages, depending on which state. In, for example, in my state of Karnataka, it's Kannada. In a neighboring state of Kerala, it is Malayalam. So in North Indian states, it is Hindi. It's vernacular, but again, Indian school system is very,I'm [00:43:00] assuming it's a subject for another time. It's a very complicated system. We have the state schools, then we have private schools. In private schools, we have mediums, English medium, and Hindi medium, Kannada medium, and things like that. Then we have these Cambridge syllabus, international schools, Oxford syllabus and things like that, ICSE and CBSE, central schools and there is a vast difference in the school system. And I feel the discrimination starts right from that time. So by the time this child comes to the higher educational institution, university, the child has already had a lot of baggage, because a child coming from a vernacular school will not be able to compete with a child coming from an international syllabus school. And then the race for the university entrance exam is the same. So there is no different exam for a child coming from vernacular school or a child coming from international [00:44:00] syllabus. It's the same thing. So who do you think will get into universities, top universities?
Josh Hutchinson: These, the four metropolitan cities, and there are top schools in these metropolitan cities. Students from those schools only end up in big universities in India.
Josh Hutchinson: Has there been enforcement of any laws against witchcraft accusations?
Preethi Lolaksha Nagaveni: Internationally, there is UDHR, ICCPR, ICHS, GAN, ICRD, which speak about, roughly, about witch hunting, because they basically ban practices which are degrading human dignity. In India, at the national level, we have the Constitution of India and the Indian Penal Code, the Drugs and Magic Remedies Objectionable Advertisement Act of 1954, and the Scheduled Caste and Scheduled Tribes Prevention of Atrocities Act of 1989 and the Protection of Human Rights Act of 1993. And these all can be associated with witch-hunting [00:45:00] atrocities. Now while some states have specific local acts on preventing witch hunting and some other states are in the process of criminalizing the offense, one of the western states in India called the Maharashtra, it passed India's first anti-superstition law called the Prevention and Eradication of Human Sacrifice and Other Inhuman Evil and Aghori Practices and Black Magic Act of 2013. It actually saw a huge protest against this act because it was criminalizing some of the superstitions which people believed were not superstitions and things like that, but the prevention of witch hunting bill 2016 was framed, but it has still not become the law of the country, so there is nothing specifically on witchcraft which is binding on all the states.
Preethi Lolaksha Nagaveni: So there are some states which have criminalized witchcraft and witch hunting as offenses. But again, [00:46:00] enforcement in those states also are huge issues. I think, if I'm not wrong, one of the northeastern states of Jharkhand has criminalized witchcraft, and I think the punishment for murder of, killing of a witch is something like three months, which is ridiculous to be honest, because it's a murder, and why is it not seen as a murder under the Indian Penal Code? It should be punished on equal grounds as 302, section 302 of IPC, which should be this exact same punishment, which should be awarded for somebody who kills a woman claiming her to be a witch. But no, it's just completely, I mean, three months, it's just absolutely ridiculous.
Sarah Jack: Does the constitution or any other doctrines state what would be humane treatment of women? What would be dignified treatment and equality?
Preethi Lolaksha Nagaveni: I don't think human dignity is defined under the Indian Constitution, only it says that right to life [00:47:00] with dignity is a fundamental right which is non negotiable under Article 21 of the Indian Constitution. It is like a basic structure of the Constitution. Fundamental rights are the basic structure of the Constitution. You can't negotiate them. They are ultimate. They are fundamental. It is inviolable. People can't take it out. Government can't take it away from people. So non-negotiable rights. I don't think anywhere it is defined as what human dignity means, but it is generally taken to understand how dignity is defined normally in common values.
Josh Hutchinson: Is there anything else that you want to be sure to share with us today?
Preethi Lolaksha Nagaveni: Thank you very much for having me. It was a lovely conversation, and, in terms of, witch hunting, because your podcast is primarily dealing with witch-hunting, I think it can be said that witch hunting is one of the most heinous forms of violence Dalit women are subjected to in India. And it has been [00:48:00] going on for centuries. But the media, civil society, legislature, and even judiciary have been mute spectators to this gross violation of human rights of a section of the most marginalized silent populace of the country. And unless and until stringent laws are enacted which show no mercy to the perpetrators of this harmful practice, which while it's a most basic right to life with dignity of Dalit women, unfortunately, I think this practice will continue to exist in modern industrialized India.
Josh Hutchinson: Thank you for learning with us. We must be aware of the oppression happening around us. We must no longer turn our backs.
Sarah Jack: Join us again next week.
Josh Hutchinson: Subscribe in your choice of podcast app.
Sarah Jack: Visit us at aboutwitchhunts.com/.
Josh Hutchinson: And remember to tell your friends and family all about Witch Hunt.
Sarah Jack: Support our efforts to [00:49:00] end witch hunts. Visit endwitchhunts.org to learn more.
Josh Hutchinson: Have a great today and a beautiful tomorrow.
Today we talk about the complexities of witch hunting across India with advocates Dr. Samantha Spence and Dr. Amit Anand from the organization, The International Network Against Accusations of Witchcraft and Associated Harmful Practices. This conversation highlights how intersectional factors such as legislation, culture, religion, superstition, gender, and status tie into the manifestation of witchcraft fear and resultant violence in unique communities. What solutions can work on the ground?
We consider: Why do we witch hunt? How do we witch hunt? How do we stop hunting witches?
[00:00:10] Josh Hutchinson: Welcome to Thou Shalt Not Suffer: The Witch Trial Podcast.
[00:00:13] Josh Hutchinson: I'm Josh Hutchinson.
[00:00:15] Sarah Jack: And I'm Sarah Jack. Today's guests, Dr. Samantha Spence and Dr. Amit Anand, are human rights advocates and will be speaking to us primarily about the witch hunting situation in India.
[00:00:29] Josh Hutchinson: They represent the organization, the International Network Against Accusations of Witchcraft and Associated Harmful Practices.
Could you please introduce yourselves?
[00:00:41] Amit Anand: I am Dr. Amit Anand. I am currently working as a lecturer in law at the School of Legal Studies, REVA University, Bangalore, India. I Recently graduated with a PhD in law from Lancaster University, UK. The topic of my research was violence against women in India, where I was focusing on the practice of witchcraft, honor killing, and temple prostitution. I also hold an LLM in Human Rights Law from the University of Reading, UK and my research interests, they lie in the area of international human rights law, particularly on gender based violence and caste based discrimination in India.
[00:01:20] Samantha Spence: My name is Dr. Samantha Spence. I am the course director for postgraduate studies in law at Staffordshire University in the UK. I have been working on this issue for over 10 years now. My research is predominantly around harmful practices in women. And my PhD I did at Lancaster University, where I met Amit, was on witchcraft accusations and persecutions as a marginalization mechanism of women. So the predominant focus of my research is international human rights and women's rights and marginalized communities.
[00:01:59] Josh Hutchinson: And you're both part of very important organizations, international NGOs that are working to address the situation of witchcraft and sorcery accusation related violence. . .
[00:02:16] Samantha Spence: So the International Network came about from essentially there was a group of us that started this work many years ago. It was started originally by I. K., so Ikponwosa Ero, who was the previous mandate holder for albinism at the U.N. and Charlotte Baker at Lancaster and Gary Foxcroft who had WHRIN, which was the Witchcraft and Human Rights organization. Being at Lancaster, I jumped in due to similar research areas. And then the International Network is basically the group of people who worked on this issue from the start and have continued on this journey. So I'm the co director of the International Network with Miranda Forsyth, who I believe has been interviewed also. And then we have a variety of international advisory board members, of which Amit is one.
[00:03:08] Sarah Jack: What do listeners need to know about the witch hunting situation in India?
[00:03:14] Amit Anand: Okay so the witch hunting situation in India or witchcraft accusations, it's a very complex phenomenon here in India. We can't really understand it from one perspective, but mostly overall what I found in my research was that it's very gender-specific. So most of the victims are women, and these are women who are already marginalized because of their status in society. And this again depends on several factors. So status in society is not just about rich or poor, but then there are different social markers on which people are divided here in India. It could be religion, it could be caste. So there are these intersecting factors, but like I said, it's very gender-specific. And because India is mostly set to be a patriarchal society, so then there is also this male dominance and subordination of women just to safeguard male supremacy. So it's a very complex issue, and that's why it's still something that's not clearly talked about.
People have though, written about this but very, very briefly. And there is very less literature or very less dialogue from a legal perspective. Nothing much on the human rights violations front. Because the society is complex and then again, talking about gender-based violence or witchcraft accusation or witch-hunting, which is a part of that.
It makes it all the more complex, so there are these different factors that we really need to take into consideration to understand why this practice still happens in 21st century India, despite there being several legislations in place and despite the law saying that everyone's rights should be protected, there are these different factors which are very complex but we do need to consider all of them and if you want to understand why this happens.
[00:05:11] Samantha Spence: For me, I find, I agree with what Amit has said, and I think the problem is because this belief in witchcraft, it encompasses these different areas, so religion and culture and superstition, and underlying that is these concepts of fear and evil. And if you put all these together, this is problematic, because people don't want to challenge any of these.
And superstition is rife in India, and it's this misconception that specific behavior can actually influence events, but they're unrelated. Because what it does as superstition is it creates this link between an action and an outcome, but the reality is that there's no causality there. And this culmination of superstition and evil and fear is problematic, because it regulates society. People are afraid to challenge it, and it regulates through fear. So it provides this kind of discourse, let's just say, as to, it explains that why things are happening, but it doesn't actually give the answers.
But the fear itself is enough for people not to challenge it. And as Amit said, in India, there's a patriarchal society and women particularly are completely unable to challenge it and they become the victims and the intersectionality there of the caste system and all these other factors just perpetuates this kind of narrative of witchcraft, because it's prevalent, and it's foolproof. How do you counteract this discourse? You can't. Yeah it's so complex, different manifestations in different places, but for me that, there's still the underlying cause there is this fear.
[00:06:47] Josh Hutchinson: There are many different states in India, many different cultures. How do the witchcraft beliefs, how do they differ across those cultures?
[00:07:00] Amit Anand: I guess there are certain things that tie them together, but in practice is what they differ. So in terms of accusations, how that happens, to whom it happens, what happens after the accusations, that's something that differs in nature. The kind of violence that is inflicted, that could differ, but what ties them together, like Sam said, is superstitious beliefs and that's just the starting point.
And you know that places where this happens, people are not educated very poor literacy rates. So these superstitious beliefs, which are often strengthened by folklore and myths, they allow malicious intent to spread rapidly within these communities and then create a sense of fear, which is then used by a certain group of people who hold some kind of power and then want to dominate and control women. And then comes the accusation and which follows violence.
Superstitious beliefs, fear of evil eye, these are things that you will find are common. How they are understood might differ. When a woman is accused of being a witch, that might differ. How the violence is conducted, that might differ. But there are a few things which tie all of this together, but it's very difficult to pinpoint what those factors are because all these separate places, they tend to believe in things differently and how they relate with the nature or how much fear or superstition actually works in favor of then prolonging witchcraft accusation, that might differ. So it's very, what's the source of all of this? Is it religion? Is it something else? Is religion used as a tool to then perhaps see that our beliefs are right, so it's very difficult to pinpoint when it has started, how it has started but yeah it, they are different in different places, but then if you see it all in one place, you will realize that there are similarities and that's why the law can, in some sense, work on the ground, but then again, these social realities have to be taken into account.
[00:09:05] Josh Hutchinson: Then is there a need for different approaches in different places?
[00:09:12] Amit Anand: Yes, definitely. I would say that, for instance, the place that I come from, that's the state of Jharkhand, and that tops the list of witchcraft accusations in the entire country. The government collects records with respect to witchcraft accusations and mostly accusations resulting in violence and in the death of the victims, which are mostly women. So my state has a lot of killings over the last 10 years. So if you take the data says that from 2010 to 2021, there are close to 1500 people who died in my state alone. So that's a huge that's a very big data and that's very disturbing.
But in, so how my state sees it, the literacy rate isn't high in my home state, but despite all of that, we do have a state based legislation, so it's a legislation that doesn't cover the entire country but only restricted to my state, but the legislation, it's very weak in nature. In terms of punishment that it gives, it's just three months of imprisonment, even if you are accused of killing a woman who was accused of being a witch. So if you have accused her and the violence happens and she is dead, then the maximum punishment that you get is just three months of imprisonment.
So obviously, the law hasn't really looked at the social reality or what it can actually do in terms of practice but my state essentially what it's focusing on and this is, again, replicated in other parts of the country, as well, is about social awareness. So they are conducting camps, trying to educate people, and this is where in, nGOs come in picture. The state government has joined hands with local NGOs and is trying to educate people in villages. It's actually reaching out to survivors of witchcraft accusations, because they know what has happened to them. And if they come out and speak to other people, then whatever it is that they say, their story will have more impact than the government telling people not to do it.
So they have joined hands with survivors, tried to locate them, tried to bring them in the forefront, and then take these people out again in the villages and then try to explain to people that whatever it is that you believe is completely against the law and then how you believe that how it manifests in violence, then that's, again, a very huge violation of the right of the victim.
But this is a good way of doing it, but the government, again, is slow. If there are budget cuts, it's not a priority. Again there was a very big news that the government plans to do it. They actually started doing it, but then they stopped midway, because they said we don't have funds, there are other problems that we need to focus on.
Other states tried to replicate this, but they haven't really moved far ahead. It's a problem. It's a very big problem. They do acknowledge, but then there isn't that will to actually do something about it. So that's why most NGOs on the ground are even struggling to, to get all these separate state governments on board together and then force the center to pass a national law. Very many challenges in different parts of the country.
[00:12:17] Sarah Jack: Yeah. I can see what a challenge it would be. You have two facets. You have the need for the people in society to understand that the violence is not okay, and you have your victims the survivors with the message there. And then you have... your message to the leadership that, to change that mindset and to find a drive for collaboration across the states. That's a lot. That's a big mission.
[00:12:49] Samantha Spence: Yeah, I think the law doesn't work in isolation. As lawyers, we'll both say, laws, unfortunately, don't work all the time. They still don't work in the UK, for example. We still, people still murder people. This is the reality of life. But because it's so complex, it's not a priority. And what you're dealing with is these issues of the intertwining. Is it religious? Is it cultural? What's it driven by? And people don't want to challenge that. And as a government, why would you? You want to maintain the status quo and keep the people happy. And this is where the problem lies. And also that people aren't educated on the laws, and the laws then aren't, they could be there, but then they're not implemented because there's corruption. And like I say, if you deeply, if you believe something so deeply and passionately, then a law is not going to change that.
It's this kind of social awareness, like Amit says, in these campaigns, and there's some fantastic people, Dr. Dinesh Mishra, for example, he has an awareness of superstition, and he's an ophthalmologist by trade, so he's a scientific doctor, and he goes around to try and disprove some of these theories. But again, you can't, it's not something that will change overnight, and you need to empower people, but it's also very hard to empower people in a society where that's not the done thing.
Even internationally, as well, we actually held a recent event at the UN, and we asked mandate holders there and a lot of them weren't aware. We have the resolution through, but they still weren't aware. And when you discuss it, "oh yeah. That's just a cultural thing." But the reality is okay, but people are dying. People are suffering here. And this is why it's so complex. People just don't want to challenge this narrative.
[00:14:33] Amit Anand: I just wanted to add a minor point. So I was reading up about uh, witchcraft and what's the latest that is happening in India. So I simply found out that in the month of May, there's an article that was written in the New York Times, which was focusing on witchcraft situations in India. And it largely focused on the problem of acknowledgement, that we need to understand that yes, it happens, witchcraft accusations, witch hunting, killing in the name of witchcraft accusation does happen, but it mostly happens in places that are remote, people are not very literate. They don't know about the laws.
But we have to keep in mind that a society like India, even in educated classes or people that are well off or in metropolitan cities, people do believe in such things. They might not agree with the killing, but there are things if you ask them that, is there evil eye existence, they would say yes, they would be mindful that there is magic or superstition, some form of superstition exists and almost every Indian does believe in some sort of superstition. It might not be to the extent of killing someone, but they do relate to these things, sorcery, supernatural entities, and they do different things to, to safeguard their personal interests.
But then you look at these communities where all these killings happen, and their belief system is tied very heavily with how they associate themselves with nature. And then religion also has a very big role to play in that. And it's very difficult to disassociate these two things. So religion on one side and your belief system, which is again very complex and what actually goes into it, it's very difficult to experience. So is religion then only used as a tool to then spend on the belief system or the belief system? Is it standing on its own?
The educated class on one side, when it listens or when it hears about such killings, it automatically brushes all of this away, saying that this is something wrong, it's killing people in the name of witchcraft or witchcraft accusations is wrong, but then they don't do anything to stop it because they also in some ways play some sort of a role in then advancing superstition or because they can't then detach themselves from that very fact because their belief system, their religion also teaches them something about good people, inherently good people, inherently bad people. There is good and then there is evil, and mostly evil is associated with with women.
And because they're things are said they have a very weak nature from the very beginning, so they are, they could be attracted to evil easily, and if that happens, then the men need to jump in and safeguard the interests of society, and one way of doing that is by removing these women from the picture, and you could kill them, and then that still would be right, because it's, the good is winning over the bad, and it's how that could be wrong in any sense, so it's It's a very complex thing, like how Sam also said that if we are trying to find solutions, we are at a stage when we don't even know what the right questions are to which we are trying to find answers to.
So there are a lot, many questions, which we haven't even thought of which might play a very big role in actually moving forward with solutions that could that could really work on the ground. So there are these.
[00:17:58] Sarah Jack: It appears that the marginalization is something that many women in the country in different states are really trying to rise above and then you've got this constant branding of women as evil. That's such a complex thing.
[00:18:20] Samantha Spence: Complex, it's intersectional, because, let's take India, so you've got women, you've got the caste system, you've got patriarchy, you've got culture, you've got belief, superstition, religion, throw it all together, and you've got a mix that no one wants to tackle, and unfortunately in society, women are the other. They always have been, and we fight and fight, and we're still fighting. So imagine, and that's in places where we think we are quite modernized and democratic. We're still fighting.
And what witchcraft does is it gives people answers, as Amit was saying, then it gives people answers to the things that they don't have an answer for. Something bad happens, then we always want an answer. Why? Why has it happened to me? Why has it happened to them? And what it does, it provides the cause, because it would say, it's distinguishing between the how and the why, and we know sometimes that it's just bad luck. But actually, they're looking for someone to blame, and how does that work? Someone's daughter died from a disease? Oh, she's killed them. She looked at them a certain way, and you think, wow, really?
But yeah it's really, people genuinely believe, and it's how, it's not to say that people can't believe, that's not. It's how you manage those beliefs. It's how it's manifested, and it's that next step into, you might believe that something's happened, but then actually going and accusing somebody that is completely innocent in mob violence, which is quite often.
Again, and even the stronger women would say, Oh, she's not a witch. Oh she must be a witch as well. And it's foolproof. There's a discourse, and that's why it's used, but it's used to, um, manipulate, it's used to get answers, it's used to deal with conflict, so when it's the election time, it's rife, everybody's accusing everybody else, and these are politicians, but it's also, for me, used to deal with difference. If someone's a little bit different, and we're not quite sure how to understand that, then there must be something wrong. Mental health, for example, elderly people with Alzheimer's, widows, or you want to get rid of someone. It's a perfect example of what we'll do is we'll do this. And my question has always been, and I still don't know the answer to this and I think, I always discuss, do people actually deeply believe the people that propagate, say the witch doctors or shamans, whatever you want to call them. And they can say, this can cure whatever. Do they actually believe that? And I don't know the answer to that, because I would say no, it's a manipulation, because what we have now is I, this term spiritual entrepreneurs, I think Jean LaFontaine said many, many years ago, people now manipulate it to make money.
And this is what we've seen for persons with albinism in Africa, this kind of, as I. K. said, menu of, oh what you need to do is go and get the arm of such a person and this, and that will cure whatever you've come, and they're paying money for it, and we see it here with people are paying for their children to be exorcised from the devil when maybe they've just wet the bed, or they've got some issues there that are logically explained, and it's a manipulation, and that manipulation is dangerous. And I think this is what takes it to the next level.
So you've got an understanding here of where people genuinely are looking for answers to questions, but then it goes a step further and it becomes manipulating. So I know we can get something out of this. We can get land, we can get money, and that's where it becomes even more dangerous. And I don't know how you stop that. Because it's everywhere. That seems to be a similarity I've found globally now. It's become monetarized as such. And when money's involved, what do you do?
[00:22:03] Amit Anand: I just want to add two points to what Sam just said. One thing was, which I was speaking about earlier, which was about how the educated class in India also believes in some form of superstition. In my research, I did find that you with respect to the existence of the evil eye, there are different notions attached to it but that's in some ways common with with the most with all the educated classes regardless of which part of the country they are, they believe in certain things, so there are things like witches are often accused of casting the evil eye, and then the term witches, which is, again, only associated with women and witch hunters or witch doctors are always men is again a very different debate.
So it's said that these women, they cast the evil eye mostly on children and men. And it is said that children who are very young are at high risk of being harmed by witches. So people generally are asked to be careful around old, sterile women and women who have had a miscarriage. And when a child is frequently ill, it is usually said that there must be a witch was at work. So there are these things that go around families and regardless of how educated you are, you do believe that there are these bad people out there. There are these bad things, and we need to do everything that we can to protect our loved ones.
So you will find people, most people in India, wearing amulets, rings, threads around their waists, they'll have lockets with some incantations. All of these things they'll fairly regularly devote themselves to performing different rituals, either, either on their own or with the help of either a witch doctor or someone else, just so as to ward away the evil eye out of their homes.
Another thing that I wanted to point out was about property disputes, and this is something that Sam also touched upon, is property dispute is one of the main reasons for witchcraft accusations in India, and this happens because you have a woman who is single, might be a widow as well, and she has some property in her name. And then you have her own family members, male family members. Very rarely would it be a stranger who accuses her of being a witch. Mostly it will be men in her own family who does that to her, just because they have the intention of grabbing the property. So property disputes is one of the very big reasons for witchcraft accusations, and there's one other point that's added to it.
So it's often said, it's also true that witchcraft accusation comes from men that belong to, say, a higher class or a higher caste, and that's, and these men do it to women of lower class and lower caste. But when you look at property dispute, that within the family itself, it could be a family that's already marginalized. And the men and women belong to the same family, to the same downtrodden family and the same caste, but then these men are doing it to their women, so there isn't a higher class man or a high caste man involved here. The family is doing it to one of her own, just because she has a property in her name and she can't really stand up for herself.
But the other way is also true that generally it happens from a higher class or a higher caste man to a lower class or a lower caste woman. So it's a property dispute. The main motive is to grab the property, but then how do you do it? Superstition, fear, gossip, rumor, all these things help you then do that. And you say that you, someone in your family had some disease or something didn't work out. It could be a very minor thing, but you tend to then blame it on the woman just so as to label her as a witch and then take away her property.
[00:25:56] Samantha Spence: It removes your responsibility, then, if you blame somebody else, it's somebody else's fault, and it's just removing, so it absolves that person of any responsibility whatsoever and puts it onto the person who's completely innocent.
[00:26:08] Josh Hutchinson: Such a good point. You spoke earlier about the difficulties in approaching this culturally, because no one wants to interfere with another group's culture. However, every culture has these negative consequences somewhere within it, and we all need to work to address those things. So how do you tackle the negative without interfering with the positive aspects?
[00:26:46] Samantha Spence: In international human rights, you have this theory of universalism and cultural relativism, and there's long been the argument that human rights are universal to all, and the counter argument is, yeah, but not in our culture. In our culture, we believe this. As I said, it's not so much tackling the belief as it is the manifestation of the belief, because everybody believes you can't go over and as Amit well knows, this happened to me recently in India, why are you over here telling us how to behave?
And it's that's not what it's about. It's about take away all that, and it's about the women and the victims. And I, for me, these, oh it's our culture, this, it just becomes an excuse or a layer to justify, and the reality is that people are being killed, that's the reality, that's what we're trying to stop. We're not coming to take away your culture, or whatever you believe in, that's not my right to do. But what... My, I feel my right is to do is to protect these people that cannot speak for themselves and you provide that voice there, but of course you're always going to get these labels because people don't want to change the status quo.
That's the way it works. If a system is working based on these characteristics, then why would they want to change it, those in power? Why would you want to empower women and give them a voice? Look what's happening across the world. We need to shut them down. So for me, the. The UN, universalism is supposed to be there, but countries very often use this cultural relativism argument.
And I completely agree, culture is different everywhere. I mean, Even in the UK, from the north to the south, it's very different in people. I'm a northerner, my accents can tell, but it depends all over. Take all that away though, what is the issue? The issue is that people are being harmed, people are being killed and discriminated against. And that's, for me, the way I look at it, because you can't challenge the others. I can't anyway, because I don't live in that particular society or culture, and you don't want to come across as that you are coming across with your Western values, which is something else that has been thrown there.
Again, that's not the case. It's not Western values. The values are that people are dying. And that's everybody's values. And we need to sort it. How? We don't know. But yeah, let's get to the crux of the issue and stop making excuses about why we're doing it.
[00:29:05] Amit Anand: Yeah. There's also, if we are focusing only on the law or the legal aspect or looking at it from the very human rights centric, taking that approach, then I guess we tend to, at some point, we will stumble upon power and authority, these two, these two words, in a society like India. So even if we are not talking about culture or belief system or witchcraft accusation or what that is, we can't really turn a blind eye to the fact that there is someone dying or getting seriously injured because of what's happening.
But if we are only looking at it from a very legal point of things, we'll know that it's about control. It's about power and authority and which is directly going against right to life or equality before law. To some extent, if we take help of the law, it can solve the problem to some extent, but then we then need to really tell people that why is it that this person is a victim of why are we calling this person a victim?
Because to the ones who are doing it, that person isn't a victim. That person is the bad guy, the bad person. So they feel that whatever their actions is all good. It's good. It's getting a very big support from the community that nobody's thinking that it's wrong. But if you are looking from the victim's perspective or what the law actually tells these people is that there is a victim involved here and it's about what you people are doing is you are trying to make sure that the status quo doesn't change. You want to hold on to the power, you want to hold on to the authority that you get by virtue of using all of these things to then manipulate the larger society, and then they back you up with whatever it is that you are doing. So again, it's about gender relations, it's about, it's mostly about men who are trying to control gender relations through various rules, regulations that they often impose on women. And then women who do not abide by them, who are vocal, who want to fight for their rights, then they are the ones who get punished. And witchcraft accusation is just one part of it. Women have been punished for being vocal in different ways. Domestic violence, rape, domestic abuse, gender based crimes. There are so many offenses that and so many different forms of punishment that women have to bear and go through because they are trying to be vocal and witchcraft accusation is a part of all of this. It's one form of that larger punishment that is done to women for just being, just trying to be vocal, just trying to stand up for themselves.
To some extent, if you are taking the legal perspective or the human rights centric approach it's, I'm not saying that it won't work, it works, but then it can only go so far. Beyond a certain point, I believe the law does not know what more it can do. It can specify the rule. It can tell you if you do this offense, that's the punishment that you will get, but our focus shouldn't be that, and to pass a law is a very good thing, but we should try to focus on prevention rather than punishing people for having committed a very gruesome offence.
If we are capable of at least in some ways getting to a point where we can actually prevent these things, then I guess it would make a much more sense. And then we can say, turn around and say that society actually learned a few things that we try to make sure that it won't happen. Because if it does, the law obviously is there, but our focus should be about preventing it rather than strengthening the law up to a point wherein maybe to some extent, it doesn't really make that much sense in paper, because at some point, it's going to then attack culture, it's going to attack religion, but I don't think that would help, because you would then, in some ways, be violating the rights of other people, as well. You would be telling them that this is wrong, you don't believe in these things, that shouldn't be the thing. And this is where I guess a lot of confusion exists, that you're not telling you not to believe, you're telling you to believe, but then you also should be mindful of other people's right. You would believe, or whatever it is that you hold close to yourself shouldn't then lead up to violent crimes, shouldn't then encourage other people to do violent crimes. And this is where both law and then society both these different factors should then actually work together to then try and find a compromise, a solution that is close to a compromise so that the violence stops.
[00:33:49] Samantha Spence: Yeah, I'll just jump on that. As women are the bearers of their own culture and places the rights are assigned to them. It depends on their religion, ethnicity, class, caste, and that's fine. But my question is, and it touched on what Amit has just said, how can women be equal legally if they're not equal socially?
The answer is, they can't. It's impossible. I go back, you can have all the laws in the world, but if you're not equal in society, then it doesn't matter. It's as simple as that. And that is the problem. And that will always continue to be the problem until we sort that out. And people, again, don't want to sort that out because the power and control, the status quo it's there throughout the world, and people don't want others to get above the station, and they want to keep people in their place, because when people become outspoken and they start to get educated, they start to challenge. People in, in power don't want that. That's the problem. You need to be equal in society before you can be equal legally. And we don't have that as women, unfortunately.
[00:34:56] Josh Hutchinson: And how do you go about solving that?
[00:35:01] Samantha Spence: That's the question, isn't it? For me, I think you give women the tools to empower themselves. But again, that's difficult in different societies and situations. Education, I think you educate and you make people aware within their own cultures. Again, this is pointless me coming and telling somebody from a completely different culture how to live their life. That wouldn't, that's not right.
There's many NGOs, smaller NGOs that are working within their own languages and within their own cultures to make this understanding of how it works for them. There's not a one size fits all model, there's no magic bullet. It's little steps. We've been taking little steps for years, and it's little steps. There's a lot to overcome and I'm really glad that we have people like Amit, for example, who, who are men, who are fighting this cause, because that's what we need. We need everybody. Men can be part of the problem, but they're also part of the solution, and we need that. We need everybody to work together, because if everybody's not working together, then you're not going to win this battle. And that's what we need, a more holistic approach of everybody on the same page. How we get that? If you find out, please tell me.
[00:36:14] Sarah Jack: But we do, we need to work across the cultures, across the miles, around the globe, together like that.
[00:36:26] Samantha Spence: Across the cultures is that, as we go back, people are dying. People are suffering. That's cross cultural. That's nothing to do with any of those excuses or, oh no, not here. No, people are dying. We need to sort that. We need to empower people, because the levels of violence are horrific.
And there's a phrase that was used for women, which is womb to tomb. So from the very start with female infanticide, right to the very end of widows being murdered, all the way through is this cycle of violence. And it needs to stop. It just cannot continue. And I think we just keep trying and trying to get the message across as a community. That's all we can do.
[00:37:10] Josh Hutchinson: And as Sarah mentioned, this is happening globally, and I think it's important to note that other nations are facing this problem. Many are. Killings like this even happen in the U. S. occasionally, so it is a problem that's common to probably every culture but it sounds like every culture is using the same excuse or reason for not dealing with it.
[00:37:45] Samantha Spence: Very much yeah, I think the problem is state impunity doesn't happen here. It's not our problem. And you see it on the reports that come through from the UN special rapporteurs that go into a country and the country will completely deny all knowledge of it happening. And until it's actually realized that there's a problem, then nothing will be done about it.
And, of course, there's this phrase in the UK, it's, yes, it's the headline is tomorrow's chip paper, because the world moves on, it doesn't become a priority, something else happens and something else happens and takes over and that will always be the case, and that's been the case for the rights of women for forever. You keep fighting and fighting, this is just another manipulation and a way to, of controlling.
[00:38:31] Amit Anand: Yeah, a lot of the debate is. In India, it's mostly about what exactly is violence against women, or what is gender based discrimination? Till today, there isn't a very clear understanding of what these things are, let alone different forms of violence against women or different forms of gender based discrimination.
We have the harshest law on the offense of rape, but then we still haven't been able to put an end to it, or at least try and bring down the crime rates of the offense of rape, because the society thinks that young men have this right to, to rape women if they reject their proposal for marriage or if they reject their sexual advances. So they feel that it's the right thing to do. And that's where the problem lies, that we just don't know what is violence against women and what our behavior or our acts could then fit into violence against women. And then we are talking about something as complex as witchcraft accusation. Most people in India would say these are the things of movies and folklore and myths and it doesn't happen in the country, but it does happen. But we are still struggling to get past what is violence against women and then we are trying to tell them even something which is more complex and still deeper and we are trying to educate people about witchcraft accusation and this is happening and it's complex, there is culture involved, religion involved, gender relations. Solutions could be in policymaking, in education, in just raising awareness, there could be things that we haven't even thought about that could work in terms of a solution, giving voices to survivors could be one thing.
Yeah, the discourse around violence against women in India is very weak, and we are trying to then build it, build something on that weaker structure, which again, That's why I think most attempts have failed to actually bring some change on the ground because the foundation itself isn't strong enough. And then we are trying to then make sure that we sustain on that weaker foundation this idea of witchcraft accusations and why do we need to stop them? So like I said, it's a, it's a very complex issue. It has links in almost every other aspect of life and how people live and how they relate to each other in India.
And I think the problem starts from there. And then it becomes something entirely different when it takes the form of witchcraft accusations and witch killings in the name of men, mostly labeling women as witches. Yeah we still don't know how it starts, where it starts. Is there even a starting point? And because of these challenges, we just don't know where to look for solutions, but then just because there are these problems, we shouldn't stop talking about the problem and trying to focus on the solutions, because if we then just give up, then we aren't actually helping the victims or the survivors, that it's a very long, it's a very long fight, but that doesn't mean that people shouldn't at least try to speak and educate the ones whom they can about these things.
So if that starts, then perhaps because of that could be leading up to a snowball effect and we could then educate a lot, many people and then perhaps some change, or at least we'll try to move towards some change in terms of at least bringing down these violent crimes, even if you can't really stop them, at least just trying and bringing down the, the crime rates, especially with related to witchcraft accusations and killings.
[00:42:13] Samantha Spence: I think Amit just hit the nail on the head, though, it was we need to talk about it, start the conversations, and then let's see where it takes us, because I teach in the UK, and I used to teach, and they'd go, what, he what, what, historically, you're going, no, now, this is happening now, and people aren't aware it's happening now, and we need to get the conversations out there. And the more we can do that in any shape or form, it starts to create this dialogue, whether people agree or disagree. It doesn't matter, people are still talking about it. But it still goes back to this issue in society of we need the equality in society.
We need that stable foundation that Amit was saying. If you're building a house, you wouldn't build it on mud, you'd have a solid foundation on which to build on. And we haven't got that. So these awareness campaigns and these conversations are good, but we also need a joined-up approach, because we found that when we were starting the network that there's so many people working on this that we weren't aware of, and we all need to come together because it's more powerful when you come together, and it gives you that gravitas to move forward.
But these conversations and things like this podcast are good because it gets people thinking about, Oh my God, I didn't realize that was happening. Oh, it doesn't happen in our country. I think you'll find it does. Let's try and keep the conversations going. And also it affects everybody. I think the other thing I find is, Oh, it's not my problem. It is, it's everybody's problem. And we all need to step up and deal with it. How we do that, I don't know the answer, but little steps of moving forward as opposed to just completely denying or saying it's nothing to do with us. Yeah.
[00:43:54] Josh Hutchinson: Your answers have been so enlightening and eloquent. I appreciate you both giving us your time and your best. And this has been so wonderful. Is there anything else that you wanted to be sure that you were able to say today?
[00:44:15] Samantha Spence: Thank you for the opportunity and thank you for trying to help raise this awareness. We need more, definitely.
[00:44:23] Amit Anand: I would say the same that it's important to have platforms like this where you can talk about things like these, because in societies where this is happening, you might not get the opportunity to talk about something as sensitive as this, because people just wouldn't want to know about this for whatever reason. So whatever opportunity you get to just get the message out should just grab that opportunity and thank you for allowing us to speak about something that's very close to us and just giving us this chance to talk about something as sensitive as witchcraft accusations. Thank you.
[00:45:03] Samantha Spence: Never just accept, always challenge, always ask why. I always say to my students, why? Ask those questions, because you don't know what answers you're going to get, but if you don't challenge, and you carry on to accept, then, yeah, things won't change. Culture changes, the world changes, and we need to enable the change for good and help people, as opposed to this, it's not my problem. That doesn't get us anywhere.
[00:45:31] Josh Hutchinson: Now, Sarah has End Witch Hunts News.
[00:45:34] Sarah Jack: End Witch Hunts News. End Witch Hunts is a 501c3 non profit organization. Our Massachusetts Witch-Hunt Justice Project is actively educating about the history of hundreds of witch trial victims from the Massachusetts Bay Colony who have not been acknowledged for their suffering of such a miscarriage of justice. We are seeking formal exoneration for those convicted as witches and executed in Boston and an apology for all those documented to have suffered in the colony witch trials. We want to make this happen with an amendment to the previous legislation that has already exonerated those convicted and executed in the 1692 Salem Witch Trials. Please sign and then share the petition to show your support at change.org/witch trials. To learn more about this project and how you can get involved, visit Massachusettswitchtrials.org.
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Most citizens of Earth who have been accused, attacked, or killed as witches are not known and have not been remembered. We only know of and memorialize a handful of witch hunt victims from across time. The witch hunts of today are more than a remnant of witch trials and witch hunts past. They are the bulk of the victims. Like before, the women, men, and children are unjustly blamed and feared. They are unjustly punished. We must keep working to make people aware that witch hunts are not simply the result of superstition and hysteria, but rather a fundamental human reaction to pressure and strife, an outcome of power over the vulnerable, intertwined within all cultures and religion. There are always multiple factors that are repeatedly found in combination.
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[00:48:50] Josh Hutchinson: Thank you, Sarah.
[00:48:51] Sarah Jack: You're welcome.
[00:48:53] Josh Hutchinson: Thank you for listening to Thou Shalt Not Suffer: The Witch Trial Podcast.
[00:48:57] Sarah Jack: Join us each week.
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[00:49:06] Josh Hutchinson: Remember to tell your friends about the show.
[00:49:09] Sarah Jack: Support our efforts to end witch hunts. Visit endwitchhunts.org to learn more.
[00:49:14] Josh Hutchinson: Have a great today and a beautiful tomorrow.
This conversation is our podcastโs first inquiry about witch hunting in the nation of India. Our guest, Govind Kelkar, holds a PhD in Political Economy of China and is Professor and Executive Director for GenDev Centre for Research and Innovation in India. She has authored 16 books and numerous scholarly publications. This episode introduces us to the impact of witch-hunting on indigenous societies, women, and about variations between matrilineal and patrilineal cultures within the broader patriarchy in India.
We ask: Why do we witch hunt? How do we witch hunt? How do we stop hunting witches?
[00:00:20] Josh Hutchinson: Hi, and welcome to Thou Shalt Not Suffer: The Witch Trial Podcast. I'm Josh Hutchinson.
[00:00:27] Sarah Jack: And I'm Sarah Jack.
[00:00:29] Josh Hutchinson: We are so excited to bring you this interview with Dr. Govind Kelkar about witch hunting in India. This is our first time visiting that country on the podcast, and we're going to learn about some of the concepts and different occult roles that are available either by choice or by other people's labeling. It's not just about witches and sorcerers, there are also healers and diviners, and we learn about tiger people and snake keepers and all kinds of interesting stuff.
[00:01:23] Sarah Jack: A lot of what we learned today comes out of the academic study that she did on communities in two northeast Indian states.
[00:01:32] Josh Hutchinson: She focused on indigenous communities and studied both matrilineal and patrilineal cultures.
[00:01:43] Sarah Jack: Enjoy this discussion today and also take time to pull this study up to read it for yourself. We will have this specific research linked in our show notes, and you need to read it as a follow up.
[00:02:01] Josh Hutchinson: Yes, we hear straight from an expert who's been working in this field of study in India for 25 years and has a lot of field experience, as well as professorial experience. Just done a lot of hands-on research in communities that are affected by witch hunting.
And another important aspect that we discuss with Dr. Kelkar is how to go about ending witch hunting in India. So she talks about the roles of healthcare and education and things like that to help alleviate the crisis.
[00:02:58] Sarah Jack: Dr. Govind Kelkar holds a PhD in political economy of China. She's a professor and executive director for GenDev Center for Research and Innovation in India. She has authored 16 books and numerous scholarly publications. She has recently completed two co-authored studies: "Culture, Capital, and Witch Hunts in Assam" and "Witch Hunts, Culture, Patriarchy, and Structural Transformation." She has previously taught at Delhi University, the Indian Institute of Technology, Mumbai, and the Asian Institute of Technology, Bangkok, Thailand. There she founded the graduate program in gender development studies and also the Gender, Technology, and Development Journal, published by Sage and now by Routledge, India.
[00:03:47] Josh Hutchinson: So this is our first time for our listeners to visit India. What should our listeners know about the situation with witch hunting in India?
[00:03:59] Govind Kelkar: There is a general kind of ignorance about the witches. Once in a while, the article, a newspaper article appears, and from particular indigenous areas, and this practice does exist in rural areas also, but it generally it is ignored. Oh, this is their practice. So othering of the problem is one thing, and second is that it is forgotten, as if it doesn't exist. So this is generally kind of thing. And whenever there is a presentation I have made in Council for Social Development, where I'm affiliated, then or any other organization and they think, oh, this is not a general problem, this is only confined to indigenous people, which is very painful. We have quite a sizeable number of indigenous people, but it is very painful to know this kind of attitude.
And the so-called kind of is considered uneducated people living in forest and they are not uneducated by any means. Those who consider this kind of problem are uneducated, really, about their own society. I have been part of the women's movement and feminist movement in India, and we also did not take into consideration for quite late into the violence against women.
And it still, it is not the mainstream of discussion in the violence against women. I have a bit of critique of our feminist movement also. Now, there are a couple of filmmakers and people who talk about it, but very few.
[00:05:38] Sarah Jack: Can you give us a definition of a witch in the context that happens in India or tell us how a witch should be defined to understand who's getting attacked?
[00:05:53] Govind Kelkar: I would define the witch, which we discuss this, and when we wrote the book I have a co-authored book, as I was telling you, published in 2020 by Cambridge University Press. And that is one thing that I thought that it would be. One day we will ask the question that, who do you consider the witch?
A very brief and crisp definition is a woman or a man, sometime it is men also, but supernatural powers who cause harm to their own or to her community people. So it is not that she causes harm to other people, but within, to her extended family, to her close family, to her community. Somebody falls sick, somebody has the crop loss, untimely rain, which destructive, all these kind of considered a kind of something which is caused by the witch, with the exception of Covid, which happened. There was a large number of people who were denounced as or branded as witches during that period. But Covid was not considered as a witch phenomena, maybe because it came as a tsunami or it has came a kind of a, or affected everybody. So that is the reason that if it has happened in certain parts, then probably this would've been also one reason.
[00:07:15] Sarah Jack: Yeah.
[00:07:17] Josh Hutchinson: And so the allegations, they're usually coming from people who are close, either kin or neighbors?
[00:07:25] Govind Kelkar: Unfortunately, very close. It would be husband's brother, his nephews. In most cases they would be the people. Sometime it is close neighbors extended who are likely to get hold of some property by extension the woman has. And normally these would be unsupported women, either where the husband is weak, either physically has some ailments, or he's not there, or the sons are working.
It's very patriarchal society, okay, with the exception of Meghalaya. So either sons are away and they visit only once in 6 years or once in 12 years. And then the woman would be harassed by the husband's nephews, which are, who are her nephews, because they will get that property.
The question one raises what property it has, I think even a kind of tattered house for utensils, whatever in that context, the property there, they will get hold of that. So if the woman is driven out or killed, then this would be the case. Sometime neighbors also do, if there is a child dies, then probably the neighbors also would join together.
I recently visited about three months ago, I was in the field in a state of Tripura, and I went to see a case, which has happened only two weeks ago where a woman was buried alive and her husband and seven others, close relations of the husband, they were party to it. And I was surprised. I was in the village. I did not know before that where the husband was also party to it. So I asked the mother-in-law, I said, who are the people who did it? And she said people in the village, close relatives. I said, where is the husband? Because the son who was eight year old, he was wearing those funeral kind of clothes, white clothes, not sleeping on the cot, but sleeping on the mat. So he was carrying that to sit on that so that he did not sit either on the ground or on something else. So I said why this little boy is doing this white clothes and all this. And they said, oh, because it is our custom.
But I said, where is the father? Says that he has gone to market, but actually he was in the police custody. They were arrested. So even this kind of incident how the people are saved or they lose face in telling the outsiders.
[00:10:00] Josh Hutchinson: Are the perpetrators often arrested?
[00:10:04] Govind Kelkar: Wherever there is a law or the person is killed. The accusations or branding as a witch, that there is no arrest for that, even when the law is there, which is very unfortunate. She's harassed for months. She is driven out. Only when she's killed, then there would be arrest. So it is the case of the murder then. They see that.
So there is the Indian penal code. In seven states of India, we have the law against witch hunts, but they're also really the, they call it prevention witch hunts kind of thing. But police acts only when the woman is killed. Being driven out, being harassed, being branded as a witch, there is a whole process goes on for quite some time before she's killed. Nothing happens during that period. Although they are supposed to do that legally.
[00:10:57] Josh Hutchinson: So it sounds like authorities could step in before it gets to the point of murder, but they're not doing that.
[00:11:06] Govind Kelkar: Yes, if you see the laws of these kind of where the state has been passed, highest number is in the state of Jharkhand and then followed by Assam. These are the, we call them states, what is called the provinces in the earlier kind of thing. And then it is in Mizoram, and I have done work in all three these areas. And one finds that the law is very, Mizoram doesn't have any law. Assam has these laws recently passed. And they're really toothless, very lame laws kind of thing, including in a ridiculous, the first law that was passed in 2005 or something, it was two thousand fine for this kind of thing.
So court treats this as a part of the belief system. They say it was done as a kind of under the influence of the belief, although legally it is, this is not so in the law, but this is the treatment of the code. Police is generally from this caste society. And even when they are part some indigenous people are there, they also get influenced because they are in a smaller number. They don't raise the voice. And then also you see that this is treated as the kind of part of the belief system. This crime is not treated as seriously as the other crimes would be treated. So harassment, although they say for some laws that I recently passed, like in case of Orissa State harassment is part of the law, but it is not implemented.
Nobody reports about it. They don't go to the village. They don't know. The woman also doesn't know that she has to go to the court because she finds court very useful. First thing, there is a general fear. You don't know the language that lot of women have not familiar with Hindi or English, which is the language of the law. And the result is that they are not taken serious. They don't have the confidence to go also, that is the, to go with the lawyer or to the police. So there is a lot of gap between law and the what actual happens in the practice.
[00:13:18] Sarah Jack: Can you tell us how the gender systems are diverse?
[00:13:23] Govind Kelkar: In indigenous areas, we have two kind of varieties by and large, two major kind of thing. One is the matrilineal state, which is the, where the, it is not matriarchy, but it is matriliny in terms of the lineage, property rights that the land rights, they are with the women, they are even spiritual heads, in terms of making decisions in some community. Within the particular state, also, there are communities. So somewhere they are spiritual heads. So for example, the Khasi society, they are the spiritual heads, but not in Garo.
But they are not there in the decision making. All the decision is made in these matrilineal systems by men. So not a single woman would be there in the, either in the local body, which is called durbar, village level or onwards till the state level. So political matters and decision making, these are considered as the male role. And the male preserver a male domain. And the women's domain would be cooking, cleaning, agricultural work, managing the household, providing for the family, taking care of children, and also property management. Youngest daughter inherits the property. Whether it is a management or it is the ownership, in both cases, the youngest daughter would get it. So this is one system of the matriliny.
Then the rest of the societies, by and large, are patriarchal, where it happens. In the patriarchal, women don't own any land. There is total economic independence on men. They don't make any decisions. They, what else would be of course, cooking, cleaning, all that kind of division of labor, gender, division of labor, which is by and large universal kind of thing, except some changes happening now that is there in these patriarchal societies.
And in these societies also, there is a kind of very high level of brutalization of women, unlike in the matrilineal society. But there is one thing that needs to be really noted that even in this matrilineal society, there is a movement of men for taking control of the property. Somewhere they have succeeded also. For example, in case of Nagaland, nokma, which was the village head, that was the position, N O K M A, nokma was the title of the village head, that these village heads were women.
And the, when she got married, then the husband would assist her. So he would be called traditionally as nokma's husband, but now it is the other way. As soon as the nokma gets married, the entire kind of responsibilities and authorities, powers, they are taken over by the husband, and he goes around, and he makes the decisions, and nobody even knows really, except the village itself, that the nokma is the woman, not the man, only that kind of village. I was surprised. I was three days in this village. Third day I came to know that woman was the nokma, and I was interviewing with the husband as the nokma, he was introduced. And this was the general pattern. This is happening in Garo society, particularly, which are the matrilineal.
In Khasi society, you find that there is a movement of the men. There are two organizations like that. One organization called the equal rights of property division that to boys and girls, they should inherit both. And second is saying that no, we should follow what is happening in the rest of India. We are not progressive. We are backward. Progressive means here, not in terms of ideology and ideas, economic development, but they use the word progressive. So we are not economically developed or so-called progressive, because women are ruling here.
These are the kind of gender systems, the kind of, but even in matrilineal kind of thing, what is important? No decision making powers with women except when a woman is involved kind of thing. But even then, within that, there is a kind of less number of cases, a woman being denounced as witches or brutalized, that kind of thing. Once or twice a case happens, there is actually there more attack on men. This is surprising.
There, which I have found that men are considered as a kind of doing the, if we same take the definition of the witch, which I told you that they are causing harm to others as the thlen keepers. Thlen is the biggest snakes. So that is they worship the kind of this big snake, giant snake, or we can call it dragon, but they call it the serpent.
So this serpent, which is known as thlen, the household known as the thlen keeper, and thlen keeper are the people if you make money, all of a sudden. That's why I consider capitalism also responsible. So suppose you are working outside in Delhi and you send remittances and you have a good house and you don't associate so much with your community, then probably there would be a initially no interaction with you or with your family, because it's supposed to be, if you go there, then your blood would be sucked. Nobody knows kind of thing. And they say, oh, the thlen changes the shape, sometime he is as as a string of a thread, so nobody sees it, but he is supposed to subsist on human blood. The saying goes like this, that even this family employs some men to collect the blood from the fingernails. So the distrust is there that if any kind of unknown person comes to the village, he's threatened with his life. There have been some cases, and particularly young boys have been killed. I think about two years ago, five young boys were killed because of that. Three in one case and two in one case.
[00:19:39] Josh Hutchinson: And that's because they were outsiders?
[00:19:43] Govind Kelkar: They were outsiders. They were having some free time and they wanted to go around and they did not tell the families and they were outsiders. So they were.
[00:19:52] Josh Hutchinson: Okay. And you mentioned that accumulating wealth causes suspicion, as well?
[00:20:00] Govind Kelkar: That's precisely the kind of thing. This is happens in both matrilineal and patriarchal societies that if you are rich and the rich, better off, economically, much better off than the rest of kind of thing, than rest of the household, then it is considered that you have some mystical powers. And then through a, those kind of exploitative means that you have become rich. So I visited one area in matrilineal society where the ojha or the healer was killed, the ojha or shaman, why the shaman was killed, and by his own nephews, because the nephews kept asking him, why don't you teach me how you have become rich?
He didn't say clearly. He said, of course, I just treat others and I don't do anything. He said no, you must have some mantras, some kind of powers you must have. So you have become rich. He has much better house than the cousins have, or the brother's sons have. And then he couldn't give them anything because probably there were not. And one night, 11 in the night they came, this is about a year old story and Garo Hills in the matrilineal society. And these three brother Sons they came, nephews. And these nephews just beheaded him.
[00:21:22] Josh Hutchinson: For the listeners, I just want to let everyone know we recently read your study titled Culture, Capital, and Witch Hunts in Meghalaya and Nagaland. We'll put a link to it in the show description so people can see what we're talking about.
The ojha or shaman that you spoke of, they also are involved themselves in finding witches?
[00:21:50] Govind Kelkar: That has been their role that when something happens, the villagers go to ojha to the shaman. They have different names. Sometime they are kabiraj, that is the healer and the one who treats others some. So because the person gets sick, then they go there also. Now he first probably tries to find out what is the diseases has caused kind of thing. And then he finds out, oh, it is a difficult disease if in case there is fever, persisting fever, like typhoid or something. Then he tries to really tell them that somebody has caused this problem. Now he doesn't name the person. But he indicates enough that person is that direction, third house from that house.
And there is a general kind of process. So that who would be the kind of person who would be identified? So without even naming, precisely naming the person, the whole village or that part of the village knows who is going to be affected. So this is the identification. Now, these ojhas, after where the law has been passed, these ojhas have now underground practice.
So they consult each other. Almost every village has a ojha. But now two, three villages would have one ojha, because the practice is little bit on decline. And they also is scared of the legal system, because the system of ojha is illegal in the states where the law has been passed. In Nagaland and Meghalaya, there is no law.
So they are the thlen keepers, and I have given some photographs also, and they're a ritual kind of thing. And where they put a hot, iron rod in the bubbling, in the bottle. And if the bubbles come up, they think it is the witch kind of thing. So I made a video out of this and he allowed that. He says, okay, because there is no law, he was not think that this can be at one point illegal, but it's not illegal. So then he will find out who's the thlen keeper, which household has the thlen? And if the household is very powerful, somebody in the government or somebody in this, then they leave that household. Otherwise somebody from that household would be affected and um, less killing in that household, because that generally these households are powerful but no interaction. It is the communitarian way of life, but they are ostracized, that household. So they are not invited for any ceremonies, any village functions.
And you live there or they are asked also in some parts that you please leave the village, if they are very poor, similar kind of thing. So they don't have the power really to report to the police or report to do something. And also when you are socially boycotted, there is no kind of action that you will report to the police also for that.
So that kind of, you live in a society which is ostracized. Their children also would carry that. So the, in the school, when the children goes, I interviewed one woman who has said that how she was really harassed while she was in the school, because the little girl, that household was known as the thlen keeper household. And oh, it was declared by the ojha.
And what did the system goes that you cut a piece of hair, girls have long hair, or you cut a piece of cloth that's a scarf, and this is, they say, then it offered to the serpent, it turns into blood and the serpent drinks, that kind of thing. So nobody's going to sit next to you, thinking that you might cut little piece from the flowing hair and the long hair, or you, or from the scarf, you can cut it kind of thing, and then you would be affected, you would die as a result of that. So total kind of boycott or, eh, total lack of interaction or isolation.
[00:25:53] Josh Hutchinson: Nobody feels safe interacting with that person or being close to that person?
[00:25:58] Govind Kelkar: That's right.
[00:25:59] Sarah Jack: It sounds like the thlen keeper families for generations, they would be viewed as the thlen keepers.
[00:26:14] Govind Kelkar: The only way that unless they made it so much in the system, because from, I know two thlen keepers family where one woman has married a UN official. So she definitely upgraded one. Her sister was a police officer. I met out of seven, only two. So that family could survive, but no interaction. Villagers would not interact with them. But they were able to live, they were not driven out.
And the other family I know who was a professor in Delhi. The girls are the supporters of the family. So she was professor and she also has written about it. So this is the only way out, that you made it in the system. Then you can really get rid of this. Then you will get married, not in your community and some other community out of, I mean it would be the so-called self-arranged or love marriage. It'll not be in the traditional system, the village or the surrounding villages.
[00:27:17] Josh Hutchinson: How does someone become an ojha?
[00:27:21] Govind Kelkar: One way is to dream. Somebody getting a dream that is and in different ways, in different kind of things. So one way was the dream that you, and in lot of cases it is from father to son that is the kind of practice. He learn.
Interestingly I met an ojha, who was, whose picture also I have given and who was very frank in discussing this kind of thing. He was a truck driver earlier, and he tried to become ojha. And I told him, how did you become? And he said he was being treated and nothing was working. That ojha was not. So he thought he would practice. And so that's how that he learned. And he, I said, how much time you took to become ojha, and he said about one and a half year.
So it is also learning from others. Sometime you become ojha, they have the kind of assistant also. Initially you watch, you help the kind of thing. You heat the fire, you put the fire on, and you boil the water. And so that is how you learn. And then you set up your own practice. Sometime dream, dream is very convenient. They strongly believe it. And since I'm a nonbeliever, so I say it's very convenient, but they believe that they had the dream and this kind of thing, and this dream can be sometime like that you dreamt about a word entering into your body or some other objects entering your body, and that is seen as this is a kind of God's wish that you become a healer kind of thing, that you have become the treating others as your duty to the community.
[00:29:05] Josh Hutchinson: And then how does someone get associated with keeping the serpent?
[00:29:11] Govind Kelkar: Keeping the serpent. Nobody has seen it. It is normally the rich families. I'm using their term as the rich, better house, children going outside, better clothes, acquiring car. In such a way that you are called within your community as much economically better off, much better off than others.
And then they think that it is the thlen worshipers, they are known as the thlen worshipers. That serpent must have blessed them. And thlen lives on the human blood as I explained earlier. So that's why people don't go to the house. But they, in most cases, they are not driven out, because of their economic power.
[00:29:54] Josh Hutchinson: Speaking about the economics, you talked in the study about the emergence of the accumulative economics, where before it was largely communal economics, and what impact is that having on witch hunting?
[00:30:16] Govind Kelkar: Either we call it market forces or we call it accumulative society, or we call it a capitalist society. So this is one of the thing, so the accumulating household, that means who are in their perception accumulating household. And really they are become the, they are much better off than the rest of them. There is a mystical belief that how they have acquired the wealth and we have not acquired? Or for example, if I fields and then that it would be considered how your fields are fertile? I have also fields, I'm also working, but my fields do not produce as much as your fields produce, so there must be the kind of some kind of mystical means. So this thlen is considered that you must be worshiping, thlen must have blessed you. The thlen is like a kind of god in this sense, the spirit, and that that has blessed you and that's why you have become like this. So that is one thing in Meghalaya, the matrilineal state.
The other society, Nagaland, this is the tiger. The human takes the form of the tiger, and they go on robbing others. And that is very kind of a system has become like that. They have council of tigers, tiger men, and nobody can blame them for this kind of tiger men, because they are not human when they attack them, when they rob others.
The first thing they do it in the night, and it is supposed to be that these are the tigers who are doing it. Tiger men, they call it tiger men who are doing it. And it is really not those our neighbors who are doing it. Yeah. Or the villagers, our villagers are not doing this is the tiger spreads that make them. So no reporting against them, no appeal against them. They take anybody's cow, anybody's pig, anybody's chicken, and they subsist on that. And of course this is a scot-free.
They also molest women, and that was very meekly discussed in a kind of that they go in the forest where there is a drinking, there is a feasting because somebody has, who has got this by other tigers within the village, outside the village. And there would be the, a woman who is collecting, gathering things from the forest, she would be normally subject to their attacks. The sexual attacks I'm talking about.
[00:32:45] Josh Hutchinson: Yes.
[00:32:46] Govind Kelkar: The tiger possessors, they are not really driven out of the village, because they are considered tiger. And it goes like that tiger and humans are brothers. On the one hand that even if the real tiger comes, animal, they would not kill that tiger because that is considered as the brother has come, and of course there are studies also sometime for random at the Burmese border, Burma, and Mizoram border. There are some people who in order to terrorize I was in one interview was I was told that there is a random shooting of the human beings also. So that it would be the, and of course there is also that human flesh eating or cannibalism that was also reported. From earlier period of headhunting, it emerges from there, but now they don't talk about that much, but they say that tigers have this urge to eat raw meat. That is the time that they go on robbing others.
I met a tiger woman also and a tiger man, and they discussed their kind of thing. Woman has retired from the government service, and I was surprised all her life from the childhood till now she was being blamed as the tiger woman. Tiger girl, tiger woman. And when I had a dinner with her, and I asked her that, how did she herself probably started, because I didn't have the courage to ask whether you were branded as a tiger woman, but probably she could know that why I was meeting her all of a sudden coming from Delhi.
She said that she had preferred to work in the night. And that she was sleepy during day in the school. And as a result of being sleepy, she was not able to pay more attention or the focus attention or she will look like this here and there. That was also his, and they said that because she's active in the night, she's a tiger girl. And this tiger girl, she kept studying, but they kept saying that kind of thing. And of course you don't say the girl, you would say that she's a tiger girl, but when she becomes a woman, she starts kind of thing. You don't start talking to her as that. Are you a tiger woman or not? So everyone talks about you, but nobody says things on your face.
She gave some information to her brother-in-law, who was in the deputy inspector general of police, who were looking in that area. She gave some information because she happened to gather some forest produce, and her brother-in-law, in fact, informed me that I have a sister-in-law who's a tiger woman. Would you like to meet her? I met this retired police officer. That's how I met her. So even the brother-in-law confirmed that she was, and a police officer, highest ranking police officer in the state, confirmed that she's a tiger woman.
I asked him, where are the other tiger men that you are talking about? And he said they are in the lot in the police force, a lot in the army. So I was surprised to see that, how matter of fact, he, of course, he gave me very frank interview that I was doing the research that he understood well. But I was also surprised to know that how this system is prevalent, belief that they change the form in the night. They become tigers, these human beings, and then go and take resources from people.
[00:36:19] Sarah Jack: These interviews are so important. The information that you gather firsthand from the individuals seems very important.
[00:36:31] Govind Kelkar: Thank you. I also thought, because I have been associated with the indigenous studies for, I don't know, over two decades and that time I studied in Central India and these two states, Jharkhand and all this, this system was not there. So this is also diversity kind of thing. The tiger were not there. Witches were there, outright witches. And killing them was only to getting rid of them. And you ask them that, what is the number of the witches would be there. And they would say that their, every village would have two or three witches, women. And they are either old, most of them are old. Sometime you do find young women also, but they would be unsupported, sometimes single, sometime unsupported and sometime they assert their right. I got a call, I think last year a woman ward member, ward is the panchayat, which is the local village kind of thing.
She's a considered important person to deal with the local affairs. So a woman was a ward member, and she was very effective, and she was told you step down, otherwise we'll call you a witch, and we will treat you like that. And her husband was there, but he could not protest. And the child was also young. Two daughters, one son. So it is the normal family, but it was not by single, by any means kind of thing. The single women now are supportless women. Everybody was there, but because she was asserting her right? So patriarchy is another factor. You should be where you society has kept tradition, has kept you subordinate to men, economically dependent on men, and do your kind of work that has been assigned to them, household. Don't attempt to do things. So that is also factor besides capital, besides accumulation, these things are also there.
[00:38:32] Josh Hutchinson: And how do you make changes to improve the situation for women?
[00:38:39] Govind Kelkar: Very important question there. The government of India recently in the last two, three years, have recognized three women for fighting the witch system. They were denounced as witches and one in central India in Jharkhand state, one in Assam, and one in Mizoram. They were labeled and they fought or they fought this kind of thing.
So government gave them a kind of award called Padma Shri, so I interviewed this Padma Shri woman I said, how you have become so important. You were able to fight the system. You didn't care. One point was that, of course, it was not easy fighting the system, was not easy.
What I gather from that discussion that you have raised, that women's agency is very important. Capacities and agency is very important. I don't care if you call me a kind of tiger woman or you call me a witch. Okay. So that becomes very important capacity of the household. If of course, if household is supportive kind of thing. In one case, this woman, her husband has denounced her as witch. She took the support from other women who were, some organizations have come, NGO support, and she left the house and she went there because that's how she was able to survive. Supportive structures within an outside community is very important. That is one is strategy is important.
Second is law is also important. If you have, wherever there is a law, these ojhas and shamans, they are no longer as active as they used to be. They are underground. They are working very stealthily, but they are not they would be arrested if they know that they are ojha. Then particularly if there is witch killing case, then ojha also would be arrested because he would be the person who has identified. So he's scared for that. So law is important, but law by itself is not enough. Law has to be strict, more kind of punitive and punishment for this action, and punishment has to be not only in terms of when she's killed, but punishment when she's branded, because that is a state that would be there. So the law has to look all kind of things.
A general neglect of the indigenous people I also feel in the legal system. Oh, this is their part of the belief. And some people also, I also feel felt a bit of resistance and it is state like Meghalaya. They say you are, this is the part of our sacred culture. So indigeneity or kind of identity movement, which is coming, that needs to be really a cushion that in, your identity as a group, as a community is important, but this identity has to be the human rights respecting culture.
So the cultures have to be really, and there is no harm in taking good aspect of the culture from any other part. There has to be good kind of aspect of culture, because I give them example of India where the sati system was there. I don't know if you're familiar with sati. Sati was the, S A T I, sati was the system where the woman was burnt alive with the death of the husband, which was outlawed. And this was considered as a part of the Indian culture. So I gave them that example that how these things have been eliminated. Treatment of the women or burning of women in Europe, witches thing. So this so that, so this is the second law has to be effective by capacity building of women and it has to be Good punitive with good punitive measures. It doesn't have to be larger sphere of the sake of it has to be implemented. Third has to be really the case, which is more important, strike at the belief system. So throughout the campaign, the discussion, research-based advocacy would be important against this kind of practice. So women's agency, effective legal measures. Third would be really the good kind of research based advocacy at the community level, advocacy at the state level, because we normally think everything you do to the government, it is solved. No, here the community is also involved.
So we are not attacking the cultures, but we are attacking some aspect of the, I have a lot of respect for the indigenous people's culture in their communitarian way of life, in their conservation of the resources, water conservation, forest management, the very kind of good practices. But along with good practice, you have unfortunately this practice. So that is important that somehow it is not a attack on their culture. It is only one part of the culture that needs change like untouchability cast system in India that needs to be changed. Whatever the good kind of part would be of the Indian culture. That would be the one of the things. Or like racial situation in the US or treatment of the indigenous people. So in any society, we have these kind of belief features and they need to be changed. So that is one thing that repeated kind of dialogue with the indigenous people with their community, that has to continue and till they take their in their own hands so that, because there are some women group that has come, there are some individuals, one or two organizations. And film would be a good source for this.
And most important was a woman who was a kind of awardee, this Padma Shri awardee, in Jharkhand, whose husband has denounced her as a kind of witch. She said the proof is very important, and in the European history also, if you see that proof was required. Show me how I have caused harm. So it is not really that I did something to make somebody sick. There has been concrete evidence, concrete proof. So once if the judicial system is start asking for the proof or the legal system start asking for the proof, the community asking for the proof, because first the cases go to community before they go to the court, then the proof is very important. If I am witch, then show me what I have done to your child, kind of thing.
Healthcare is also considered, good healthcare. So these are the five strategies that I think would be useful to address this kind of system, because there has been a PhD work on somebody did a research on Chhattisgarh one state, and there used to be in the 19th century cholera witches, because people were dying of cholera, children were dying of cholera. And that time it was that they were called as a cholera witches. That means that somebody has caused some kind of poison the child through some means, and she was known as the cholera witches. Not much earlier, not now. This brand of cholera witches completely disappeared after this kind of became that what you need on the dehydration, rehydration kind of thing in order to avoid the cholera. And you could survive.
So I think decentralized, effective healthcare also would be important. So then people won't go to ojha. These states are also literate states but out of belief, they will not go to a doctor, they'll go to ojha for treatment. So if you go to fever, so that, that is also needs to be changed. And I think this will be changed through the community dialogue.
[00:46:32] Sarah Jack: I have a question. How does the education of children work in these communities?
[00:46:42] Govind Kelkar: Very educated, very articulate in English, very articulate in other subjects. But there was a young man who was recently for me, local researcher. And he was studying in very elite College of Delhi. I asked him, because he was my local, I said, do you believe in the witch system? He said, not in Delhi, but when I go back home, I believe. I said, how do you believe? He says, I'm fearful that something might happen to me, somebody might cause something. I was so surprised. Then I said, this is the study that is not there in that kind of thing, but hopefully soon you will be able. I'm writing that study. So I was surprised, because I thought a person who is comes very articulate, very knows things, and he is acting as my research assistant, so we have discussed the thing. But he also said that while I'm Delhi, I don't believe in, that's nothing would happen to me, but back home, something, somebody might do something.
So how this kind of in socialization kind of thing, socialization does internalization also, we we internalize many things without knowing, and there nothing as education that attacks our internalization. It is the other way, in fact. If we are questioned for something, then we become very defensive. So that is one of the things that education is not, that's why I didn't refer to education. 86. 6% and 90% people are educated. Much better kind of educational figures than you have in the other parts of India. But they have these practices.
And there is nothing in our textbooks. And sometime media, it seems very popular in terms of television shows talking about how the witches are there and how would this source of kind of so-called entertainment their feet are towards the backside and upside down feet and they don't touch the ground. All these kind of promoted as a part of the entertainment, but they enter our mind for this. So they further reinforce the belief system.
So in this young man, then I gave him the assignment that he interviewed about 21 young people, youth, and out of 21, and they were all in the college and the doing the BA. Out of 21, only one did not believe in the witch system. Others, including he himself, everyone believed in the witch practice. So this is the education that is the role, how we can see that. Probably education is important, but what kind of education we are, we question that.
These things should be included in the textbooks, in the primary school itself kind of thing. Then education works. That definitely education works. This is our attempt, but I don't know when we will be able to effectively address this. That in the education really it should be kind of part of the thing and that need to be addressed. But we are going through a difficult phase in terms of with our political system. So let's hope that someday, change would come. That kind of education is very important that with the real education, I would think and parents also need to be educated probably. We stop saying that. Oh, stop crying. Otherwise the witch would come and take you. Huh? So that also happens. Many families. Many families.
[00:50:23] Sarah Jack: That could happen in any culture on any continent. That warning, for sure.
[00:50:29] Govind Kelkar: Yes. These are the lingering kind of things that continue with their cultures. Yes.
[00:50:34] Sarah Jack: Yeah.
[00:50:35] Govind Kelkar: Yeah, that is very important, really how effective kind of thing it can be. That is because here it is the kind of vengeance, vendetta. As soon as somebody child dies, particularly child dies, and then they are looking for somebody to attack. And they know that child may has been having fever or something, but even then they are looking at that, start looking what somebody must have done something.
So along with the healthcare, availability of the healthcare, this kind of measure also needed, training of the healthcare workers, ASHA, we call them, this would be important at local level. There is a healthcare worker, ASHA, a training of ASHA in this regard would be very important.
[00:51:19] Sarah Jack: When you were talking about the asking for proof, the requirement of proof, that's the beginning of critical thinking and questioning. I know when we heard from Dr. Leo Igwe with witch attacks in Nigeria, one of the things that they're trying, the Advocacy for Alleged Witches is really trying to implement critical thinking curriculum in the elementary, young pupils, and just getting them to question things.
[00:51:55] Govind Kelkar: It would be important probably. There is some beginning is being made here also in terms of questioning. In Jharkhand it has happened both among the supportive structures outside the community and within community. But in northeast India, which is more literate and more as a kind of, these seven states together, what kind of thing, as all are indigenous states and all are highly educated people, and I think 60 to 80% are Christians converted to Christianity. They are also very well educated because one of the things for Christianity was the education and doing kind of thing there.
I did not find this kind of questioning. That is what comes as a surprise to me. And one of the things was also that limited research has been done and anthropological researchers that have been done earlier, they have done really like a state of affairs that is this is happening among these communities. Why it is happening, what kind of impact it has, whether it need to be changed, this was not questioned. So this othering of the people, othering of the problem, that is the only thing that kind of is available in the literature that is on the society that is there. Our attempt here in this alliance that they are like us and we are like them, whatever the way we can put it.
And every society has some problems, so it is not really that, and we need to address this problem. We need to question that problem, because both caste system and sati which I gave these two kind of very bad examples, or even female infanticide, we are still working on these kind of things. Somewhere it has changed, somewhere has not changed. But it has come with much kind of after long struggle kind of thing. So I think this thing is also going to change. I am a strong with optimist that this is also going to change. The laws have been passed in some states. We are trying our kind of effort to pass a laws in other states also. And central, some people were thinking that there should be one laws from the center. And probably there is need for it, but we need specific laws from a state level also, because there are special characters of this problem.
I define witch, thlen keeper is also witch, because it causes harm to the community that kind of furthering or the tiger person. So that's why I call them in ritual attacks and witch hunts kind of thing. This is hunting of these people, witches, going on within that largely women because they are at a weaker place in the society. So 80% or 85% would be women only. Some men would be denounced. These are the figures that come.
I have a case study. This has been qualitative study, so case studies about one. 1 63 people, 110 from Jharkhand and the other kind of thing, 14 plus the, FG D'S focus group discussions. So I've not included them, so probably that would be an important thing. That's why I am trying my best to write in these kind of, small monograph or small papers like that. They can be sent to these states, and they can be subject of discussion, but they can be in English because everybody knows English. The language is English. So that is what, but where it is not, probably it can be translated in local languages, also. So that will be the next step that I am aiming at, or we are aiming at the part of this society.
[00:55:45] Sarah Jack: I'd be interested in understanding a little bit more about the struggle and the work for the human rights around the gender inequalities.
[00:55:59] Govind Kelkar: Gender equality and in this kind of sense also, both are sustainable development goals are very important. And there the all states have signed. So it is not really that it is the imposition of North on South that south is very much responsible for the, and a state of gender inequality is very high. India is known for kind of gender inequality. Yeah. Women don't have land rights. Land, I am saying property rights. But land is very important where it's still 63% population is in the rural areas, you will take land as the one kind of factor. So land, house, other property. So this economic dependence of women on men, unless this is addressed, this is the fundamental part of the kind of their inequality.
Second is about the kind of socialization process. Care work, not being recognized as work. This is another part kind of thing that is, which really feeds on all of us, and these are done at. You know how educated these people are. You sit in the UN system and then you or the economist doing this kind of thing that not a woman does work from morning to evening that goes, and that work is not recognized as work. And so eight hours or six hours you work in the office and that is recognized as work.
So these are the struggles that are going on in the whole feminist movement or gender movement. Economic rights in terms of the real property rights and in terms of the care work, these are the important kind of thing and social norms. How do you question the social norms? Social norms inhibited these laws that have been passed. We need to question our social norms everywhere kind of thing. That would be important. The dress, the hair, the kind of whatever that we want to do. We can do this thing. I'm not taking anarchic position, but I'm taking really the rights based position that we have signed human rights, we have signed human rights declaration. Since 1948, we have been talking about these things about that no discrimination based on sex, class, creed, but these are continuing kind of things. They go back, they come back, some changes made kind of thing. So this is the inequality and that gives us hope, that witch question is also part of this?
How much violence is there women within home and outside in public spaces, and we are all civilized people, that kind of thing. So this is not really that we kill, we call gorillas from somewhere and they are doing it. No, we are doing within our own society. I don't want to blame only indigenous people or indigenous societies or some rural areas for these kind of practices. We are so much engaged in these kind of practices both North and South. South is also North is also a struggling. Women in the North is so struggling against for recognition of their work for maternity leaves.
I studied the University of Michigan five years was there. And it is not really that women , has any maternity leave as a producing child is the private thing. If you stop producing children, what happens to the human society? Huh? That is the otherwise we talk so much of human resource development, but production of the human resource is not considered, given any value. And how do you maintain support that kind of that work is not even recognized, and there is no recognition of this kind of thing. So of course we come from a historic past where the women did not have the even the right to vote. So in kind of European society, what is the Switzerland got in 1971 or something that is as late as that. So inequality is so much ingrained. Gender inequality is so much ingrained in our social systems.
These norms need to be changed. And this also applies to a whole question of the witch hunts, that also norms should be changed.
[01:00:08] Sarah Jack: And how are the women as far as fighting for this change? Even getting women to the point where they can say, this isn't fair. There's probably so much work to do there.
[01:00:26] Govind Kelkar: We are doing so much work, both in terms of advocacy, in terms of writing, in terms of protest. Doing a lot of work. There is a very vibrant movement in India, also, both women's movement and feminist movement, but atrocities also are committed against women. But we are also not taking it lying down. We are protesting, we are questioning the government system. We are questioning the judicial system. So both are happening, but when you don't, you are not in the positions of power, then it becomes very limited change that you can bring about. So women are not there in parliament. They should be in the parliament in 50% numbers. We don't have 30% kind of thing. And how long this law has been that 30, this is the goal that has been 33% women. So that is, they should be there if, except in the Scandinavian countries, we don't find this kind of number coming up. US doesn't also have, so this is the global situation that we're talking about.
Globally women's movement also very vibrant in the US. And also in India, also in China. China is supposed to be a very controlled society, but within China also there is a very kind of strong women's movement that is happening. But besides this, there is a kind of this strong movement and the repression is also a strong. So those who are in the positions of power, they also want to maintain their power, whether they are men or women, but in this case it is men who are in the positions of power.
[01:02:04] Josh Hutchinson: Is there anything that we haven't talked about today that you want to be sure to get across?
[01:02:11] Govind Kelkar: Not as a question, but as a kind of as a solidarity statement that was, I was thinking that at international level this is a big progress. You in the US and Miranda in the Pacific or that part of the world and I in South Asia. Coming together and discussing this itself is a very important step.
We are not really living in our comfort zones, having the kind, we are talking of the social transformation when we are discussing these things. But I don't want to treat this as the exceptional kind of exceptionalism of indigenous people. That has to be the kind of thing it is.
We have also similar situations in Europe, in US, and in Pacific, much worse. Violence is very high in Pacific. We have racial question in the US. My daughter is there, so I'm familiar. I studied there. So I'm familiar. In India, caste system and in a neglect of indigenous people by and large, that prevails all over. We have a solidarity to work together towards this.
[01:03:21] Sarah Jack: And now for a Minute with Mary.
[01:03:32] Mary Bingham: Elizabeth How was a woman in her late fifties described by her friends as a devoted Christian and wife, everything a good Puritan carried in her heart. In fact, Elizabeth sought membership with the Ipswich Church in 1682, which she lived in Colonial Massachusetts, British America, but was railroaded by Samuel Perley, who at that time believed that Elizabeth bewitched his sick, 10 year old daughter, Hannah. Hannah remained sick with an illness the doctor could not diagnose. She remained in ill health for three years and blamed Elizabeth for her illness until her dying day.
So now Elizabeth was considered somewhat of an outcast by some with anger and vengeance rearing their ugly heads. Eventually, Elizabeth was formally accused of witchcraft 10 years later, and the Perley family were soon to testify against her recounting stories from 10 years prior. The only thing that Elizabeth could do as she waited to be hanged at Proctor's Ledge in Salem was to stand to her truth until her dying day, which she did with grace and dignity.
Let's fast forward to 2012 in the country of Papua New Guinea. A beautiful 20 year old woman and mother of two, Kepari Leniata, was accused of witchcraft when a young neighbor became seriously ill and died at the local hospital. Due to the continuing strong beliefs in others using supernatural harmful means when a sudden death occurs, his grieving parents and relatives blamed his death on sorcery. Two women originally hunted down by the family pointed the finger at Kepari. Kepari was forcefully removed from her hut, dragged through the streets to the local landfill, and was burned alive on a pile of trash with onlookers watching, not helping to save her life. Kepari, like Elizabeth How 320 years prior, stood firm to her truth while she was violently and brutally murdered.
Please listen to Sarah Jack inform as to how you can become involved to end violent deadly witch hunts. Thank you.
[01:05:53] Sarah Jack: Thank you, Mary.
[01:05:55] Josh Hutchinson: And here's Sarah with End Witch Hunts News.
[01:06:05] Sarah Jack: End Witch Hunts, a nonprofit 501(c)(3), Weekly News Update. Thank you for being a part of the Thou Shalt Not Suffer podcast community. We appreciate your listening and support. Keep sharing our episodes with your friends, have conversations with them about what you are learning and how you want to jump into end witch hunts with your particular abilities, influence, and network. Community development that works to end witch hunts is an ongoing, long-term, collective effort for all of us to participate in.
I wanted to share about a special email I received this week from Connecticut. The email was from a local coffee shop that will be featuring an original drink concoction on their upcoming fall menu, honoring their local witch trial history. Stay tuned to our social media to see photos of the drink and find out which town and coffee shop is remembering this victim. What a meaningful gesture to recognize the story of this victim. A menu item created as a tribute to one of the victims named in the recent Connecticut General Assembly bill, HJ 34, is a thoughtful act of memorialization. Those accused and tried for witchcraft crimes in the American colonies were innocent of all witchcraft charges. We are so pleased that Connecticut leadership voted to clear the names of all 34 witch trial victims who are known that were indicted, arrested, or hanged. We'll be continuing advocacy work to see that the remaining known victims in the American colonies witch-hunt history receive exoneration in their states, as well.
That's two cliffhangers I'm leaving you with today: a coffee surprise, and you just found out you'll be able to join us in continued witch trial victim exoneration efforts in... you'll find out soon. Well, if you follow our social media, you may already have a hunch.
This podcast is a project of our nonprofit called End Witch Hunts. It is dedicated to global collaboration to end witch hunting in all forms. We collaborate and create projects that build awareness, education, exoneration, justice, memorialization, and research of the phenomenon of witch hunting behavior. In 2022, while we were working on the exonerations for the Connecticut Witch Trial victims of the 17th century, volunteers from the Connecticut Witch Trial Exoneration Project founded End Witch Hunts. This organization directs our current and future initiatives such as collaborations for more education and a memorial in Connecticut, exoneration efforts in other states in the U S A where witch trial victims remain guilty for supernational crimes, as well as growing the podcast and our international partnerships with witch-hunt advocates in other nations. When we say that we are working with others to end witch hunts, it means just that. End Witch Hunts employs a three-pronged approach to the problem, focusing on knowledge, memory, and advocacy. You can learn more by visiting our websites and the websites listed in our show notes for more information about country- specific advocacy groups and development plans in motion across the globe. Get involved. Visit endwitchhunts.org.
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[01:09:15] Josh Hutchinson: Thank you, Sarah.
[01:09:17] Sarah Jack: You're welcome.
[01:09:19] Josh Hutchinson: Thank you for listening to Thou Shalt Not Suffer: The Witch Trial Podcast.
[01:09:23] Sarah Jack: We look forward to talking to you next week.
[01:09:26] Josh Hutchinson: Subscribe, rate, and review the show wherever you get your podcasts.
[01:09:32] Sarah Jack: Visit thoushaltnotsuffer.com.
[01:09:35] Josh Hutchinson: Remember to tell your friends, family, acquaintances, neighbors, and coworkers about the show.
[01:09:41] Sarah Jack: Please continue to support our efforts to end witch hunts. Visit endwitchhunts.org to learn more.
[01:09:47] Josh Hutchinson: Have a great today and a beautiful tomorrow.
Josh Hutchinson: [00:00:00] ” Thou shalt not suffer a witch to live.”
Josh Hutchinson: Welcome to another episode of Thou Shalt Not Suffer: The Witch Trial podcast. I’m Josh Hutchinson.
Sarah Jack: And I’m Sarah Jack.
Josh Hutchinson: Today’s guest is the extraordinary author Katherine Howe. We’ll speak with her about the causes of the Salem Witch Hunt and about her new book on pirates. I’m excited to talk about Salem Witch Hunt again and really curious what her book is about.
Sarah Jack: Yeah, it doesn’t matter what time of year.
Josh Hutchinson: [00:01:00] It’s always Christmas for pirates.
Sarah Jack: Just like Katherine’s other books, you are going to be delighted by the characters and the adventure. Fun getting to hear about it, and it’s gonna be hard to wait for the publishing.
Josh Hutchinson: She has wild swashbuckling shenanigans. But first, on a more serious note, we talk Salem, Witch Trials, what caused them, what didn’t cause them, why Katherine Howe it gets fired up about certain topics.
Sarah Jack: We get to a lot of layers.
Josh Hutchinson: Peeling that onion.
Sarah Jack: We just take Katherine right into the depths of the mechanics.
Josh Hutchinson: We talk about the different spheres that Malcolm Gaskill spoke about that are nested in each other and how each of those [00:02:00] spheres contributed to the witch-hunt.
Sarah Jack: We talk about what kind of perspective do we need to be using when we look back at the individuals that were in a different time in history.
Josh Hutchinson: Oh yes, we do that, don’t we? Wow, this is gonna be one hell of an episode!
Sarah Jack: Aren’t they all?
Josh Hutchinson: Yes, but I have a good feeling about this one. It’s gonna be something special.
Sarah Jack: It’s another dynamic conversation with a phenomenal author and researcher, and she does not hold back.
Josh Hutchinson: She does not. The emotions come out. Be ready.
Josh Hutchinson: I’m going to talk about the before the Salem Witch Trials, what the conditions were in Massachusetts Bay Colony and Salem Village and Andover.
Josh Hutchinson: Colonies used to have charters, so they [00:03:00] were officially recognized by the English government to govern themselves without direct supervision from the Crown and Parliament. Massachusetts Bay lost its colonial charter in 1684, when King Charles II revoked it because they had been naughty boys. And when the witch hunt began in early 1692, they still didn’t have a charter, so they were in legal limbo.
Josh Hutchinson: In addition, they were fighting King William’s War and still recovering from King Philip’s War, which was the costliest and bloodiest of the colonial wars, occurring between 1675 and 1678. In fact, the Massachusetts economy did not recover to pre-war levels [00:04:00] until the 1800s, after the Revolution.
Josh Hutchinson: Economic hardship resulting from the wars and the collapse of land speculation were also contributed to by an influx of refugees from the frontier in Maine and New Hampshire, and Essex County, where Salem’s located, was especially impacted, due to its proximity to that frontier, being the northernmost county in Massachusetts. Many of the settlers of Salem had moved on to Maine and New Hampshire, only to be forced to return when their villages were burned to the ground.
Josh Hutchinson: Beyond these issues, in Salem, the town had recently gone through a bit of a separation, [00:05:00] where Salem Village was allowed to begin its own church. In 1689, Salem Village hired the fourth in a series of unpopular ministers, and there were disputes over his contract, so there was a lot of tension in the area.
Josh Hutchinson: There was also tension in Andover, which was the hardest hit by the witch trials, with some 45 individuals being accused. There, there was a dispute between two ministers, Francis Dane and Thomas Barnard. Francis Dane was an older gentleman with health issues, who was no longer performing full duties as minister. So they had brought in Thomas Barnard, a younger man to take over some of [00:06:00] his duties, but were still paying both men in 1692, leading to tensions within the community that may have fueled some of the allegations there.
Josh Hutchinson: We’ll get into these issues further with Katherine Howe, and specifically we’ll be discussing Andover in a few weeks with author Richard Hite and get into more of whether the dispute over the ministers did or did not contribute to witch-hunt fever in that community.
Sarah Jack: That was good, Josh. Thanks, Josh.
Josh Hutchinson: You’re welcome. It was a fun one to do, and we’re going to dig into that stuff some more with our guest.
Sarah Jack: I am excited to introduce author Katherine Howe, whose works include The Physick Book of Deliverance Dane, Conversion, [00:07:00] The Daughters of Temperance Hobbs. She’s an editor of The Penguin Book of Witches and co-author of Vanderbilt.
Josh Hutchinson: We’ve read that you’re actually connected to somebody accused, which is an interesting connection. So can you tell us about who it is that’s your ancestor?
Katherine Howe: It’s a little bit of a funny story. So my last name is Howe, like, how are you? But with an “e” on the end. And one of the witches who was accused towards the beginning of the Salem panic and who was put to death was Elizabeth Howe. And she was from the same broad region that my family was from also. So it wasn’t a huge surprise when my aunt, back in the nineties, she was doing some genealogical research, and she figured out that that Elizabeth Howe is, I think it’s like my eighth great aunt. So it’s a lateral thing, rather than a direct thing. But at the time, she discovered that Elizabeth [00:08:00] Howe was related to us that way and also that Elizabeth Proctor was also a eighth or ninth great aunt, as well.
Katherine Howe: Just not all that surprising given that those communities were pretty small, and there were lots of intermarriages between different family groups and things like that. So it was in the nineties when I first learned that and thought, of course, it being the nineties and me being a grunge kid, and I thought was like, “oh, that’s so badass. That’s so metal.” thought that was the greatest thing ever.
Katherine Howe: I didn’t give it much thought beyond that, until I was actually living in that region of New England, because my family left New England in the 1930s. I grew up with this sense of it as like the motherland, but I didn’t actually grow up there myself. So I arrived in this region with this kind of funny twin consciousness of, oh, this is home, but I’m also a stranger here. And so it was being a stranger in this place that I felt this kinship that probably contributed somewhat to my getting started [00:09:00] writing fiction.
Katherine Howe: My first book was The Physick Book of Deliverance Dane, which was something I started working on when I was in graduate school at Boston University and just trying to think about the humanity of people living in this time and the, maybe a funny little detail. So one of the historians of witchcraft who I really admire the most is a woman named Mary Beth Norton, who wrote a book called In The Devil’s Snare, which anyone is interested in Salem has to know Professor Norton’s work, cause she’s just like the kind of detail that she can bring to it. And she writes in a novelistic sort of way. It’s just like the most gripping account of Salem ever. And Professor Norton has said that the more you work on witchcraft, the more superstitious you become. And I have to say that this is true. As evidenced by the anecdote I’m about to tell you.
Katherine Howe: So my first book was The Physick Book of Deliverance Dane. It asked, “what if one of the Salem witches the real [00:10:00] thing?” But the real thing the way the colonists believe, which is to be not in that pointy hat fantasy, Harry Potter Sense.
Katherine Howe: And I built that story around a woman named Deliverance Dane who’s a real person. And she was a minor person in the Salem Witch crisis. She was accused towards the end of the panic. She was not put to death. She really, like, was a footnote, I think, in the real history of Salem. And so I felt like it was okay to build a more fantastical story.
Katherine Howe:Physick Book is a magical realist story, so I wanted room to have kind of a fantastical story around a real person. And so I picked her because of her obscurity, but also because of her name. Her name is so evocative of this particular moment in time of this like subculture that she was living in, Puritan New England, Deliverance Dane. Just amazing. So that is why I chose to write about her.
Katherine Howe: That book [00:11:00] came out in 2009, and so several years later I was futsing about on a genealogy website because of course, for people who are interested in family history, life’s gotten a lot easier. Over the last couple of years, with the advent of digital humanities and so many more ways of doing research online. Like, when my aunt was doing research in the nineties, it was really hard to do, and now it’s actually much more accessible, which is a huge gift.
Katherine Howe: So I’m messing about, point, click, point, click, and I come upon Nathaniel Dane, which is actually the name of a character in the book that I wrote, and I was like, “huh, that’s a weird coincidence. Who knew?” Point, click, point, click, point, click. Lo and behold, I learned that it turns out Deliverance Dane, the real one, is my eighth great-grandmother. And so she’s more closely related to me, genetically speaking, than Elizabeth Howe, even though Elizabeth Howe and I have the same last name. And I had [00:12:00] zero idea, no idea whatsoever, and I’d written an entire novel about this person and found that there she was, just hanging out, waiting for me. So I definitely have gotten more superstitious the longer I’ve worked on witchcraft.
Josh Hutchinson: That’s a very strange thing to have happen to you. But it turns out that Deliverance Dane is actually my like eighth or ninth great grand aunt, and Elizabeth Jackson Howe is also an aunt, and Deliverance Dane, in her confession, says that she worked with Mary Osgood, and that’s my grandmother. I connected to a lot of the people you’re connected to.
Katherine Howe: So we’re cousins, Josh.
Josh Hutchinson: And Sarah’s my cousin through Mary Esty.
Katherine Howe: Wow.
Josh Hutchinson: Yeah. It’s a small world when you get back to those little towns back there.
Katherine Howe: Yes. It really is, for sure. It’s still pretty far back there. It’s a long time ago. It was very funny. I once did a book event, and someone came out to me very emotional, [00:13:00] and they were, turns out, a descendant of a judge from the Salem trials. And this person wanted very much to personally apologize to me. And I was like, ” no, it’s really, it’s okay”. Like he’s, this is not something that you need to feel badly about. This is, everything’s fine, cool’s fine. But it is interesting to me how close people can feel to people who are living in such a distant time period.
Josh Hutchinson: We definitely feel connected to our ancestors, and we talk to a lot of descendants of which trial victims, and they have an emotional bond with those ancestors, but that was so long ago. Did you get interested in Salem because of your connection with Howe and Proctor?
Katherine Howe: Partly. I went to graduate school for American and New England studies, which is like interdisciplinary American history. And I actually came to it from an art history [00:14:00] background. I have a background in visual culture, and it’s a where for grad school visual culture and also material culture, which is to say, stuff, objects. On a whim, my husband and I moved to Marblehead, Massachusetts, which is a small town on the water close to modern-day Salem.
Katherine Howe: We’re having this conversation in October, and there was just an article on Boston Globe about how like a hundred thousand people came to Salem for Halloween and running streets. Salem is a town of 40,000 people. I can’t even wrap my head around how many people they cramming in this season. And a lot of people come to Salem for Halloween. It’s like Halloween Central, and understandably.
Katherine Howe: But it was interesting to me while I was living in Marblehead and I was studying history. And I was living in a house that was built in 1705. And so one thing I have to say is people associate me so closely with Salem, because I’ve written so much Salem fiction. I grew up in [00:15:00] Houston, Texas. Okay. So the oldest building extant in Houston, Texas is a wine bar that was originally built as a bakery, and it’s from 1856. So the oldest building in the entire city that I grew up in is six years younger than the new edition of the house that I was living in in Marblehead, Massachusetts. Earlier, when I was talking about having a sense of being home but being a stranger there. I brought my new south eyes to this incredibly old environment, because Marblehead has the biggest collection of century houses in the entire country. They even have more than Colonial Williamsburg, for instance, except that in Marblehead, the houses have been continually occupied.
Katherine Howe: On the second floor of the house was an apartment, but the house had been a single-family house, been carved into apartments. Pine floors were like foot wide, and the ceilings were incredibly low. Like, you couldn’t stretch your arms over your head, cuz [00:16:00] the ceilings were so low. And this is actually when I learned for the first time, talking material culture, that bed headboards actually have a function. They’re not just decorative. And I discovered this, because we were so broke in grad school that we would turn the heat down as far as we could manage.
Katherine Howe: And so the room that we used as our bedroom, ice would form on the inside of the windows, because it was so cold, and we were so broke. And so when we were first living there, we had this futon I’d brought with me from Texas, of course. And there was no headboard on the futon. And so we were freezing, just like having your head up by this wall with ice on the window. We were freezing cold. And it wasn’t until we got like a bed with a headboard, we like, “oh, this is a lot warmer. This is great.” We just only then did I discover that a headboard really is important, at least if you’re living in New England.
Katherine Howe: And in this room, the bedroom that we had was tucked under the eaves of the lean-to part of a house. So if you’re familiar with colonial architecture, houses tended to be built in stages. You’d have room here and a [00:17:00] room here, and you have maybe you’d add a second floor and you might add a lean-to in the back to add some extra space. So we were in what had been the lean-to, and there was a little door that went into the back stair, and over the back stair, there was this little horseshoe-shaped charm over the back door that had been painted over. And of course, horseshoes are something that I think all over the country, we all recognize what they mean, and they mean that they’re there for luck or for protection. And you see this all over the place. This is a piece of folk magic belief that is incredibly widespread, such that we don’t even really notice it, as evidenced by the fact that you can buy horseshoe necklaces at Tiffany’s, wherever. We don’t even think about it anymore. But it was interesting to me to see this little remnant piece of magic. It wasn’t a real horseshoe. It was clearly there. It was tiny. It was a charm. It had been made as a charm, sold as a charm.
Katherine Howe: And so then I started looking around and noticing horseshoes wherever I went. And it got me thinking [00:18:00] between the fact that there was this little remnant magic shred, that there was that and also the fact that I was in this physical space that people had been moving through, who had been present when the trials were happening. Like we were only one town over from Salem, and, of course, when the trials were happening, people were traveling from towns all over the place to come and see, because it was a huge spectacle. People were talking about it.
Katherine Howe: So there was one day when I was sitting and thinking, like, “someone’s foot has been on this board, this actual board under my hand. The same foot was standing and watching what was going on.” And something about that tangibility or that proximate tangibility was really moving to me, and it got me thinking about the humanity of people who were living through that very strange moment in time, cuz I feel like much of the time their humanity is elided by our presentist biases or what have you. I feel like in [00:19:00] highly fantasy versions of witchcraft, the humanity of the people in the past is elided, and in, certainly in Arthur Miller, the actual humanity of people is alighted.
Katherine Howe: I started thinking about what became the story in Physick Book from that perspective, from like occupying this very weird, specific physical space as a stranger and trying to think about what it meant to be in that space and like how it felt to be in this space, over this incredible span of years, and how, in one sense, the early modern period is this incredibly alien and remote time. Their understanding of how reality worked is very different from our understanding of how reality works. But at the same time, there are certain common elements of common humanity that persist, like lying in bed and being freezing cold, unless you have a headboard at your head, and so a lot of my fiction, my desire to write fiction came [00:20:00] from thinking about these common points of humanity across really wide, gaping spans of time.
Josh Hutchinson: Can you give us a little background on what the situation was in Massachusetts Bay, when the witch trials started?
Katherine Howe: A few things were happening. A question that I get a lot is, what is the proximate cause o f the Salem Witch crisis, what caused it? And the thing that I think is interesting about that question is that it suggests that it would be so much easier if there were just one cause, if we could just point to the thing, and be like, “oh, that’s the thing.”
Katherine Howe: When we were corresponding, Josh, you mentioned the ergot hypothesis, that back in the seventies, somebody floated the idea that maybe all the afflicted girls had eaten moldy bread and were suffering from ergotism, and they were all tripping outta their mind. And that hypothesis was actually dismissed, I think, six months after it was first floated. But it still bubbles up periodically in [00:21:00] documentaries and popular discourses about Salem, because, and I think the reason that it doesn’t go away is because it’s so simple. It’s so tidy to be like, “okay, that’s the thing.”
Katherine Howe: And the truth of the matter is there isn’t one thing. The way that I sometimes talk about it is that it’s like a Venn diagram, and Salem is the point of the intersection of all the overlapping circles.
Katherine Howe: So one overlapping circle is the very specific kind of religion that everyone in Salem adhered to. It was a world view that did not hold that there was anything outside of Christianity. So, for instance, the indigenous population that was already living in Massachusetts at that time, by virtue of not being adherents of Christianity in their very specific puritan worldview, that which is not Christian is by definition devilish, and it was actually Mary Beth Norton who’s made the point that a lot of the language that the [00:22:00] people at Salem use to describe the devil is language that is used to describe indigenous people. So, one big Venn diagram circle is the specific religious and cultural moment that they’re living in.
Katherine Howe: Another diagram circle that we could point to is the weather, that the first panicky behavior that erupts with Betty Parris and with Abigail Williams, it starts in January, January, super cold in Massachusetts, cold, dark. The sun sets at 4:30 in the afternoon. And I’m not exaggerating, like it is dark AF. And and that’s true in the 17th century, as it’s today. And also in 1690s, North America was in miniature ice age. It was even colder and more bitter than it is now in Massachusetts.
Katherine Howe: Another piece is pretty relentless class and gender context. The girls who first experienced symptoms that they describe as [00:23:00] fits are Betty Parris, daughter of Samuel Parris, who’s the unpopular minister in Salem Village, Abigail Williams, who’s his 11-year-old, she’s described as being his niece, although that had a different meaning for them than it does for us today, but she was bound out to service.
Katherine Howe: So can you imagine living in a culture where when you can’t afford to feed your 11-year-old, you just give her to somebody to live with, for her to work for them? You just give her away. And so Abigail was this lonely, impoverished, starving, freezing child whose job it was to obey everyone all the time.
Katherine Howe: Oftentimes, I think with great sympathy about Abigail Williams, poor Abigail, who, by the way, in Arthur Miller is turned into a 17-year-old temptress. She’s a child. She’s a child. And if you look at the descriptions of her behavior that are described as her being in her fits, a lot of her behavior sounds to me like playing, [00:24:00] like running around in circles and flapping your arms and saying, ” whish” and saying that you’re gonna fly at the chimney.
Katherine Howe: Is that devilish possession, or is it an 11 year old girl being silly? And I feel like that is a, that is something that’s worth thinking about. So there’s the kind of class and gender politics, that’s another big.
Katherine Howe: So there are a number of different aspects, but you were asking about the politics and the charter. So this is another pretty big circle. So, typically in the early modern period in the colonies, if someone was accused as a witch, they would be accused and have a trial, and if they were found guilty, by the way, it’s hard to find people guilty. They actually had a pretty high bar for for evidence at that time. Believe it or not, you could be tried and found guilty, and if you’re found guilty, you could be put to death, and that could happen within a matter of weeks. Salem, the panic begins in January, the first hangings aren’t until June. That’s like a huge long span of time. And the reason for that long span of time is because the Glorious Revolution was unfolding.
Katherine Howe: Back in England at that [00:25:00] time, Massachusetts Charter had expired, so they didn’t have the legal wherewithal to hold a trial. That’s why the Salem trial trials are conducted by a special Court of Oyer and Terminer. They basically had to convene like a special tribunal to deal with this problem that had come together. In fact, there’s some historians who wondered if the Court of Oyer and Terminer didn’t just deal with witchcraft. They were supposed to deal with all the rest of the backlog. But we just don’t know what that backlog was, cause the records of the witch trials are what have survived.
Katherine Howe: And then there’s another piece of the Venn diagram, and we have to consider it. At the very beginning, the very first person who’s accused as a witch is accused by Abigail and Betty and she’s the only person who has less social and cultural power than they do. And they accuse Tituba or Titube Indian, who is an enslaved woman in the Parris household.
Katherine Howe: So she’s basically the only person who has less ability to protect herself than these children themselves do. And so Tituba’s accused. She [00:26:00] has two confessions, and there’s some evidence that she is beaten in between the two confessions. And in one of the confessions, Tituba introduces the idea of a conspiracy. She says that there is a group of witches at work in Salem Village. She doesn’t know who they are or how many.
Katherine Howe: And so at one point early on, there’s actually a sermon is preached in Salem Village that I’m gonna mangle the title, but it’s something along the lines of “Christ Knows How Many Devils There Are.” And so you have this idea of an unknown number of conspirators, who must be discovered. And when you have this undefined, invisible threat and also no legal relief, there’s no like pressure valve that this tension could be released by, because of the like, unfortunate timing of the expiration of the charter.
Katherine Howe: So you bring [00:27:00] all of these circles in the Venn diagram together, and that is why Salem gets as big as it does. And by the time Salem was over and done, 19 people were put to death and hundreds had been accused, hundreds in a period of time when a given town would only have a couple thousand people.
Josh Hutchinson: That was a great, thorough explanation of how it took all these different factors to create the situation. It wasn’t something, a single bullet theory, that you can put to rest.
Katherine Howe: But I think one reason that, that we keep craving for simplicity is because with a simple explanation for why than it’s easier to consign, to history. It’d be so much more encouraging or it’d be such a relief to be able to say, “Oh, it was air got poisoning. No big deal. That’s all.” But like the fact that it, what really was at stake was this intersection of circumstances and that everyone who was a participant in [00:28:00] Salem pretty much believed that they were doing the right thing. Not only the right thing, but the necessary thing to save their community. That to me is also a moving but also terrifying thing to remember and to realize.
Katherine Howe: Because certainly we all, we’ve all lived through moments where we are convinced that we’re doing the right thing, only to see ourselves perpetuating horrors, and that is I think that’s one of the reasons we as a culture are never really able to let go of Salem.
Sarah Jack: You said, ” as a culture, we’re never able to let go of Salem.” Nathaniel Hawthorne wrote, ” shall we never get rid of this past? It lies upon the present like a giant’s dead body.” I’m wondering what you think you would write now about that.
Katherine Howe: Hawthorne in particular is someone who, like he personally, so felt the weight of Salem’s past in a very personal way, because he was a descendant of Judge Hathorne, obviously. And because he was living there himself, and for many [00:29:00] generations, in fact, much during much of the time period when Hawthorne was living in Salem, the witch trials were not discussed in polite society. This was true into the 20th century, actually. They were not discussed. It was not something that was brought up. It’s certainly something my family never talked about until this is something that my, my aunt uncovered. There was a sense of embarrassment attached to it, I think.
Katherine Howe: But I’m also intrigued by the fact that when Hawthorne has tried to grapple with it, and he has tried to grapple with it, he took the line from he, he knew what had happened. Like he took a line from Sarah Good and put it in the mouth of Matthew Maule, in The House of the Seven Gables.
Katherine Howe: Was it Hawthorne who grumbled about “damn scribbling women?” I think it was. I think it was. And so this is me tweaking his nose a little bit, but Sarah Good. Sarah Good was a beggar. Okay. She was destitute. She was one of the first people accused, because she was in no position to defend herself. She was thrown into jail. She has a baby on her and like [00:30:00] toddler, essentially with her, the baby dies while they’re in jail. The toddler, whose name is Dorothy, ends up losing her mind and has to be like supported by the town after the trials are all over. So like this person is in absolutely dire straits and is and suffers mightily at the hands of the community where she lives and who’s supposed to be helping them.
Katherine Howe: And when she’s on the scaffold, she says the most badass thing anyone has ever said in history of time, my unbiased opinion. She says, “I’m no more than a witch than you are a wizard, and if you take away my life, God will give you blood to drink.” And I wish I had that kind of wherewithal, because who has that kind of wherewithal under in those circumstances?
Katherine Howe: And so Hawthorne takes this line, Hawthorne knows it’s happened, and he puts this line in a guy, in a guy’s mouth. I understand that he’s writing in the 19th century. I get it. But at the same time, I think it’s impossible to look [00:31:00] at Salem and not consider gender politics in place. The fact that virtually everyone who’s accused and put to death was a woman. Any man who was accused cuz he’s associated with a woman who was already accused. Giles Corey was crushed to death between stones. He’s accused cuz his wife, Martha’s accused first, but also the accusers are initially children, but then also women. So there’s a really intense gender politics in place here.
Katherine Howe: So your question was, the past lying with the weight of the giant and what would Hawthorne say today? And I’m actually curious what Hawthorne would say about it today. I think he would sympathize with, or maybe be aggravated by the fact that we’re still having the conversation that he was having a hundred and fifty years ago. But at the same time, I feel like we’re talking about different things from what he was concerned. And and also I think he would be really annoyed because I write novels. I’m a woman.
Sarah Jack: I love [00:32:00] that you brought up that he took Sarah’s words and gave them to a man, because it just dawned on me very recently that Ann Putnam didn’t read her own apology. I just assumed, and I think that possibly other descendants, we read that, we think I don’t know what we really think about it. We’re evaluating what it says anyways, but we’re doing that with her voice in our head, and no, it was not.
Katherine Howe: One thing that, that continues to interest me, as a history person, about Salem is that it’s one of the rare instances when regular people are at the center of the store. So much of history, especially the further you go into the past, the vast majority of people who’ve been alive in history of ever, have left no record of themselves. They weren’t literate, they weren’t of sufficient note to have their burial place noted, [00:33:00] and so much of history, even academic history, as it’s gotten more serious about excavating stories, just by the nature of the way that archives come to exist, there’s still going to be a bias towards power.
Katherine Howe: There’s gonna be a bias towards privilege and a bias towards power, and, when it comes to Salem, that is one of the rare instances where the bias towards power falls away, because the people who are at the center of the drama are regular people, and where historians have put the work in to try to excavate what is able to be excavated of these lives that otherwise would’ve been invisible to us.
Katherine Howe: Would we have known Abigail Williams ever existed, if she hadn’t been part of the Salem Witch Trials? We would not have? And in fact, even with her central position at the beginning of the panic, we don’t know what happened to her. We don’t know where she went. We don’t know how old she was when she died. Nobody actually knows for sure.
Katherine Howe: And so particularly talking about people who are not literate, Anne [00:34:00] Putnam had her confession read. If I remember correctly, Anne Putnam wasn’t literate. And so you’re right in saying here’s this apology that she delivered in front of everybody and that it was read on her behalf. To what extent was she the author of her own apology? And it’s impossible to say. It’s impossible to know.
Katherine Howe: And it’s one of the reasons that you’ve touched on one of my rant buttons, I’m sorry to report, but as a writer of historical fiction, like I have so little patience for historical fiction about kings and queens. I don’t give a damn about kings and queens. Who cares? They get enough attention, they have enough records, they’re all literate, everyone documents every single thing that they do. And I do not give a damn, because history pays them enough attention, and I’m so much more interested in trying to excavate the history of people who would otherwise be forgotten.
Sarah Jack: I caught that from you reading Conversion, because your [00:35:00] main character, Colleen, she’s getting to give us the firsthand experience like no other afflicted person was able to do.
Katherine Howe: Thank you for saying that. I confess I haven’t looked at Conversion in kind a long time. You’re making me think I should look at it again, cuz there’s actually a group of high school students who are reading it right now and I’m gonna talk to next week. I should read that book.
Katherine Howe: But I appreciate you saying that, because I feel like, like one question I sometimes wrestle with as a history person and someone who’s a novelist is what does historical fiction have to offer that nonfiction doesn’t have to offer? Like, why not just write a really good history of something?
Katherine Howe: And I feel like in many instances, in the cases where a story cannot be recovered, that’s where historical fiction can be a really wonderful intervention. If you can build a credible world with credible material culture, and credible details, and credible politics, and credible ideology, and then [00:36:00] people it with people who are credible people, it is a way of accessing history that otherwise is not extant, where it doesn’t exist.
Katherine Howe: Is there going to be some imagination involved? Obviously, but it is, I feel like that’s where the opportunity lies. And I realize we’ve gotten off Salem a little ,bit and I apologize, but it’s something that I think about a lot. Like, particularly for some, a story that’s as revisited as often as the Salem story is, what does fiction have to offer? Like why tell a fictional version of this story? I feel like fiction gives you permission to fill in and shade in stories that where there just is no other shading available. And that to me seems like the real area of opportunity for storytelling.
Josh Hutchinson: I wanted to ask you about the afflicted girls. Do you think it’s plausible that conversion disorder could [00:37:00] explain some of the fits?
Katherine Howe: Yes and no. I’ll explain that hedge of an answer. For one thing I find it always a little bit tricky to apply contemporary psychoanalytic categories to people in the past. Like on the one hand, I believe very urgently in, the shared humanity of people in the past, but at the same time, like we take as natural so many habits of mind that are actually very historically contingent. The fact that you and I might casually talk about what our dreams mean or what our subconscious motivations might be for something like that is indicative of post-psychoanalytic. And I think it’s tricky to try to access the interior light of people who are living in a different moment, especially a moment like the early [00:38:00] modern in Massachusetts. It’s even hard for a scholar of that time period to really grasp the extent to which Christianity informed every, single aspect of existence.
Katherine Howe: So for my second novel I was working on. No, it’s Physick Book. I was reading up about alchemy, and like we know about alchemy as this pseudoscientific practice in early modern practice in which someone tries to turn that into gold. Okay, fine. But that’s actually not what it was. It is actually a way of understanding the order of the universe that took as scientific fact the perfectability of the human soul.
Katherine Howe: There’s this tense layering of religion and materiality and mirroring of structures and images like, like as soon as I would get close to thinking I understood alchemical thought, it would slither out of my grasp. And I would realize this because I’m just [00:39:00] too much of someone born in the 20th century to, to I will never actually really understand that intellectual landscape.
Katherine Howe: So when you ask can conversion disorder explain the girls’ behavior? Like in a way yes. But in another way I don’t know that we can actually really understand their selfhood, the way that these girls thought about themselves or understood themselves as individuals.
Katherine Howe: It’s just very different from the way that we think. It’s very different. So that there’s that qualification. With that qualification in place, I would say that, so conversion disorder is where you are under so much stress that your body converts it into physical symptoms. And then mass psychogenic illness is when a group of people experience strange behavior together.
Katherine Howe: And there are many examples of mass psychogenic illness [00:40:00] or mass psychogenic illness expressions of conversion disorder, and many examples of it across cultures, across time, across continents, across ethnicities. And it very often happens among adolescent girls, for whatever reason. Maybe cause we are conditioned to be more like socially engaged with other people. Who knows? You can try to explain it a number of different ways.
Katherine Howe: But it’s not only adolescent girls. I think that it is, this is gonna be a controversial thing to say, but like the recent incidences of Havana Syndrome are pretty clearly an example of mass psychogenic illness. Now it’s important to say that mass psychogenic illness is real. It counts as a real thing. It’s not just people like, it’s not all in your head. You know what I mean? Like the fact that it is, that it has its origin in mental disorder doesn’t make it any less real to the body. Conversion disorder is a disorder. It is your body being sick. It’s just that the sickness originates from [00:41:00] inside your own organism. That doesn’t make it count less. You know what I mean?
Katherine Howe: All of which is to say, did a group of girls start exhibiting strange behavior? Yes. Did it spread from girl to girl on networks of kinship and friendship? It did. But at the same time, their behavior, when you say “fits” today, that has a very specific connotation. And it sounds like a epileptic seizure or something like that to, to us today. If I say, “Oh my gosh, I just saw this person have a fit.” You’d be like, “Oh no.” And you’d imagine that they fell down twitching and foaming at the mouth, but that’s not what they were doing.
Katherine Howe: What they were doing was behaving out of the ordinary. So like earlier we were talking about Abigail running around flapping her wings and saying, her arms, and saying, “whish, whish, whish.” That is her in her fits. Or like another instance of Abigail in her fits is when she challenges Deodat Lawson to name his text. She like gets up in the middle of church and like mouths off to this very famous divine and rolls her eyes about how boring it’s gonna be when he reads his text. That’s [00:42:00] not her having a fit. That’s her misbehaving.
Katherine Howe: But her behavior was such a challenge to the gender and economic power structure that was in place while she was living. It was so out of the ordinary that her community could only chalk it up to devilish influence because it was that unimaginable that she would behave this way.
Katherine Howe: So was there a social illness aspect to the afflicted girl’s behavior? I feel certain, yes. So that, that’s my long and qualified example about or discussion of conversion disorder.
Josh Hutchinson: Do you think that they were really afraid of witches and that the fear of witches might have also translated?
Katherine Howe: Sure. Oh, for sure. Yeah. I think the fear was real. I think it is a mistake to either chalk it up as craven opportunism or as naked stupidity or superstition. One of the [00:43:00] things that I think is important, I like to give people the benefit of the doubt who live in the past and that is that like absolutely they were afraid.
Katherine Howe: Can you imagine, what does it feel like to live in a world where you really, actually, honest to gosh believe that the devil can go walk about on the earth, as a real person and that he can disguise himself as people you know and love and trust? That at any given time, I could be talking to you right now, Josh, and you could be the devil in disguise, and I wouldn’t know it.
Katherine Howe: That’s a and if you really believe that, you really do believe that, and you actually really believe that hell is a real place that you can go there if you make a mistake. That there is no, this is another like aspect of puritan belief, that like they believed in the elect. The idea that you have no way of saving yourself. That your being saved was only up to God, and you had no control [00:44:00] over it whatsoever. Like what? You couldn’t go to confession. You couldn’t do penance. You could try your best to behave, but it was ultimately just up to God.
Katherine Howe: What an existentially dreadful way to live your life, to have no certainty. It’s a little, a really hard life, first of all, and to believe that there was such a thing as paradise after death, but to have no idea whether or not you got to go there and that nothing you did made any difference. And that everywhere, at every turn, the devil was waiting to trip you up. Like that would be a difficult and impossible mental landscape to occupy.
Katherine Howe: So yes, if your question was did they really believe in witchcraft and was that fear, could not fear contribute to their behavior? Like absolutely. What a terrifying way to live, and also what a relief. Like one of the reasons that I think witches [00:45:00] was such a persuasive idea for so many people at that time was wouldn’t it be great if something was going bad in your life, to be able to not try to see it as a sign of God’s Ill favor, but instead to have someone to blame for it? To be like, “it’s not me. I’m not messing up here. Someone’s doing this to me.”
Katherine Howe: I think that’s also very human, that human feeling. It’s not just bad luck or misfortune or like the luck of the draw, and it’s so much more of a, “no, this person doing something to me. They wish me ill, and that’s why my life is hard.” I think that’s a very human way to be.
Josh Hutchinson: Yeah. We talked a little about Anne Putnam, Jr.’s apology earlier, and she still does that in her apology. “The devil made me do it.” And Samuel Sewall does the same thing, like the two big apologies that come about after Salem is over after everything’s done are Ann Putnam’s and [00:46:00] Samuel Sewall’s apology. But Samuel’s apology, too, is weird where he like, first of all, he comes to it. It’s not that he stops believing in witchcraft or stops believing that there is an invisible world. He comes to it after a series of wonders and marbles, including, if I remember correctly, like his house being tilted with stones. Who knows what really happened? And maybe there was like a passing hailstorm is how it took it.
Katherine Howe: But he comes to it after a series of wonders and marvels, and he comes to believe that the devil tricked them all. That it wasn’t that that the devil wasn’t luring people into witchcraft. Instead, the devil obscured the minds of the people who are supposed to keep the community safe. And but also what a horrifying thing to, to come to believe about yourself. To look back at your actions and think you’re doing the right thing, and think that you are saving your community from the most threatening presence that your imagination can come up with, and instead to conclude that, no, what happened [00:47:00] was that threatening presence tricked you. That you were so weak that you were fooled. Like what a, what a heinous thing to believe about yourself. It’s a very punishing worldview that they subscribe to.
Josh Hutchinson: Do you see any modern parallels to the Witch hunt?
Katherine Howe: Sure. A few years ago a historian of witchcraft named John Demos published a book about witch hunting, in which he has a chapter about the 1980s daycare satanism thing that happened, much of which I was only dimly aware of, being a small person in 1980s myself.
Katherine Howe: But what happened was, a group of people were put on trial, actually put on trial and actually convicted of having you run a daycare center and used the children in satanic rituals. And at the time that it was happening, and this is preposterous, like I, it’s actually just like on the surface of it, I think [00:48:00] preposterous. I think, taken out context, any of us looking at this would say, “this makes, this is ridiculous. Obviously this did not happen.” And at the time that it was unfolding, John Demos saw it unfolding and he was like, “Oh my God, it’s Salem all over again.” Like the same pieces are in place, like the idea of a conspiracy, the idea of trusted people that you cannot trust, the idea of children being at risk.
Katherine Howe: And I think that you see some of the same hysteria and language. I don’t like using the word hysteria, cuz it’s such a specific word, but you see some of this in like contemporary corners of the conspiracy internet, where I try not to spend any time, but Isn’t that Pizzagate? Isn’t there some like thing not too long ago about worrying a particular pizzeria was like putting kids at risk in this same kind of way? Like you see the same kind of like at any time that someone worries that children are at risk, there will be a lot of open-mindedness about it.
Katherine Howe: But of course, here’s me getting political. Like, of course, children actually literally are at risk [00:49:00] by, by school shooting, right? Like the one thing that would really keep children really safe in places where they’re supposed to feel safe and trust people around them, is if they restricted access to military assault weapons. That’s my opinion. My opinion is that if we really care about keeping children safe, we take those guns off the street, right, full stop. But feel free to send me hate mail. I can be reached to KatherineHowe.com/contact.
Sarah Jack: So I think asking the question about are there parallels, we have these modern parallels that are popping into our heads. We have our strong feelings, but what can the understanding of the Colonial Witch trials and those before do to help us with these parallels? Can it help us? Will it help?
Katherine Howe: I’d like to think that it can. One of the things that I like to say when talking about Salem is that I feel that one of the reasons we can’t let Salem go. As a culture, like we come back to it and we, like we can’t let it go.[00:50:00]
Katherine Howe: And I feel that the reason that we can’t let it go, among the many reasons, but I think one of the big reasons is that it forces us to confront how fragile our ideals really are. We are an unusual country in that in many respects, we are, notwithstanding those of us who were brought here against our will, which is many of us, but broadly construed, you could argue that we are something of an intentional community.
Katherine Howe: That the only thing that really holds us together is this set of shared ideals, and that some of our shared ideals include religious freedom. They include a social safety net. That we value people who are different from us, that we value people who are vulnerable. ” Bring us you’re tired, your poor, your huddled masses.” Like that, that arguably this is an ideal that we hold in common. This is an organizing principle of the culture in which we live.
Katherine Howe: And yet Salem is this instance where everybody, believing they were doing the [00:51:00] absolute right thing, instead put to death, the state put to death 19 people. That, in the course of doing the right thing, the state did the absolute wrong thing, and they also put to death people who were, many of them were vulnerable in their community. People who were more likely to be accused were those who were at the most vulnerable, who were the most out step vulnerable in community. And so I feel like Salem is an instructive moment for that, because here’s this moment where, in the course of being convinced of our total moral authority and correctness, a huge miscarriage of justice took place.
Katherine Howe: And I think that’s a really difficult thing to reconcile. And I think especially for a country like ours, where also so many of us are brought up to look to the colonial period for our origin, that we’re told, rightly or wrongly, that we are taught to look into the 18th, and to a lesser extent [00:52:00] the 17th century, and see in it the seeds of the country that we would become.
Katherine Howe: Maybe that’s another way of thinking about it. Like another way of thinking about it, is it more productive to think about what we want the future to look like than it is to try to think about what the past has to tell us? That’s a question. That’s a question that I think is interesting. One, particularly for an intentional community like ours. We have, we get to reinvent ourselves as a country, and we get to decide, and what kind of place do we want to be? Do we want to be the kind of place that protects vulnerable people? Do we want to be the kind of place that protects people who are at risk, who are different from us, who are angry, who are grumpy, who read too many books? I would prefer to live in a place that protects those kinds of people. But we get to choose We choose who we protect.
Sarah Jack: We can make that choice, and not only is it going to stop suffering here, there are places in this world that are still totally captured by [00:53:00] doing the wrong thing, thinking they’re doing the right thing, witch hunting. This discussion it is about us here, but it’s about us there.
Sarah Jack: You have referred to time so much. That is such a strong piece of this. Even in Conversion, one of the simple quotes you have says, “any number of things could happen in the time it took to go down the hall.” You like go right to the time thing. And today when you started talking, you talked about time. And I look at the history, I look at us now, how do we all get caught up on this witch-hunting mentality and start looking out for humanity and protecting other?
Katherine Howe: It’s a hard thing. It’s a really hard thing. And I wish I had easy answers for it. I think simply the act of reflection and awareness is an important one. Stopping to interrogate what our assumptions are.
Josh Hutchinson: We’ve talked about a lot of heavy things. [00:54:00] I wondered if we could switch and discuss your new book project. What can you tell us about it?
Katherine Howe: Oh, so many things. So I’m obsessed with pirates, who isn’t? Hopefully, the answer is everyone is obsessed with pirates.
Katherine Howe: So I have a book coming out in fall, and I think they’re gonna let me keep the title. And you. Okay, Josh, Sarah, you guys have to tell me what you think of the title. You ready? So get comfortable, here it is: A True Account of Hannah Masury’s Sojourn Amongst the Pyrates, Written by Herself. That’s the title. It’s a mouthful.
Katherine Howe: It starts in Boston in 1726 at a very real an actual pirate trial that really did happen. Like most of my stuff, it’s, it is grounded in actual facts and then becomes what I’m describing as a little bit like Gone Girl meets Treasure Island. And I had so much fun with it, and I’m really excited about it. And it is a little bit of a departure from what I’ve done, but it is about a girl, Hannah Masury, who has to disguise herself in order to escape some pretty heavy circumstances. And she [00:55:00] ends up basically stealing away on what turns out to be a pirate ship. And we have to follow her on her adventures.
Katherine Howe: And I have so much fun with some basic pirate tropes. There is treasure, there is a parrot. It’s so much fun, and there’s also some, a little bit of romance, and I have the most fun ever.
Josh Hutchinson: Sounds like a fun one to read.
Katherine Howe: I really hope so.
Sarah Jack: I’m so delighted by what I just heard.
Katherine Howe: That makes me very happy. Makes me very happy. It’s weird because it’s one of the, it’s probably the most violent book I’ve written. If y’all have read my stuff, then you know I’m a teensy bit squeemish and shy away from. So there’s some violence in this book, but what’s strange about it is, I didn’t invent any of it. It is actually all from historical record. I take no responsibility whatsoever for any of the stuff that happens in this book, because it all ripped from the headlines. It all really happened.
Josh Hutchinson: And was Hannah herself based on a real [00:56:00] person?
Katherine Howe: Hannah is based on a couple of people. She’s inspired in part by real accounts of Anne Bonny and Mary Read, who are two working-class women, who ended up disguising themselves as men and going raiding in Jamaica at the end of the 17th century. They were real people ,and there was a real Hannah Masury ,who I talk about a little bit in the author’s note of the book. She was a 19th-century person, and she ended up, I was inspired when I came across her. She was the wife of a ship captain. She was married to a ship captain, and she ended up putting down a mutiny by herself, armed only with a pistol, in the Pacific Ocean.
Katherine Howe: And so I read about her, and she didn’t have any children, and I was like, “oh my gosh, I am obsessed with you.” And so I decided to name my awesome pirate after her. Hannah, Hannah comes from a couple of different sources, but I really like her as a person. She’s a tough character .
Josh Hutchinson: Sounds like it. You said that it’s set [00:57:00] around a pirate trial in Boston?
Katherine Howe: Yeah, it starts, the action starts in Boston in 1726, and in 1726, it’s the end of the golden age of piracy. It’s actually funny that the Salem period, like the witch craze, the end of the witch craze and golden age of piracy are at the same time period, which I think is interesting. And a guy named William Fly was tried as a pirate, and the person who ministered to him and preached about him was none other than Cotton Mather .
Katherine Howe: So Cotton Mather by then was this like hugely famous, successful cleric. He was really rich. He was, like, had a very popular ministry and so he had taken it upon himself to crusade against piracy. So he tries to bring William Fly and his compatriots back to God, and he’s there when they’re hanged. William Fly was hanged, and then he was gibbeted. He was, his body was hung in chains on a tiny island in the Boston Harbor Islands and left [00:58:00] there to rot. He was really avid as a warning to other people who might go out on the account, which is a way of describing going, turning pirate.
Katherine Howe: And so I was fascinated by this. It was only a hundred years later that excursion boats are starting to leave Boston. Like steam boats are going from Boston to Nahant. This is no time all. To think that you could go by Nixes Mate, which is where William Fly was hanged and chained. You could go by there and to see you remnant oft remain dangling there.
Katherine Howe: So that’s where the action begins at William Fly’s trial, and things even crazier.
Josh Hutchinson: Sounds like a fun ride. .
Katherine Howe: I’m excited for it. I’m not sure when it’s coming out. I think it’s gonna be November, 2023. So it’s coming up.
Josh Hutchinson: Here’s Sarah with an important update on what’s happening now in your world.
Sarah Jack: Thank you for listening a few minutes longer to hear End Witch Hunts World Advocacy News. How many innocent world citizens [00:59:00] is it okay to accept as suffering from violent brutalization, due to harmful practices related to accusations of harmful witchcraft and ritual attacks? These attacks are happening now to thousands of innocent people, who are not causing supernatural harm but are being punished by their community, as if they are the ultimate explanation.
Sarah Jack: They are innocent, not dangerous witches. These attacks are happening across countries of Africa and Asia. Please see the show notes for links to read about how some countries have advocacy groups working to intercede. When there is not an answer for unexpected bad luck, unfortunate death, or personal misfortune, blaming others for supernatural malevolence is the actual crime. This witch fear is still causing unfounded, violent attacks against women, children, and sometimes men. Listen and watch for the reports. These attacks are reported on.
Sarah Jack: The Northern Ireland borough of Larne wants to commemorate [01:00:00] eight Witch trial victims from the Islandmagee Witch Trial that took place on March 31st, 1711. A borough counselor raised questions very recently of whether the eight women and a man who were found guilty of witchcraft were actually innocent. In the trial era, using witchcraft was a covenant with the devil against the victims. When this counselor questioned if it is within the counsel’s capacity to say they were innocent, he’s questioning if the accused were indeed working with the devil himself to cause harm.
Sarah Jack: Is it within human capacity to not assign witch harm guilt onto others? I want to answer that question right now. Yes, it is within our capacity to stop questioning other people about their status as a supernaturally harmful witch. It is our duty to stop questioning accused witch innocence, past or present. These accused people were not, and today’s accused witches are not, causing the supernatural harm that is feared of them.
Sarah Jack: [01:01:00] This week, academic research was published that is “a new global data set on contemporary witchcraft beliefs .” It has determined that witchcraft beliefs cut across sociodemographic groups, but are less widespread among the more educated and economically secure. Country-level variation in the prevalence of witchcraft beliefs is systematically linked to a number of cultural, institutional, psychological, and socioeconomic characteristics. Altogether, the resulting data set covers more than 140,000 individuals from 95 countries and territories and 5 continents. Over 40% of all survey respondents claim to believe in witchcraft. Stay tuned for a discussion on this research outcome. Find a link to the report in the show notes.
Sarah Jack: While we watch and wait, let’s support the victims across the world where innocent people are being targeted by superstitious sphere. Support them by acknowledging and sharing their stories. Please use all your communication channels to be an [01:02:00] intervener and stand with them. The world must stop hunting witches. Please follow our End Witch Hunt movement on Twitter @_endwitchhunts. And visit our website, endwitchhunts.org.
Josh Hutchinson: Thank you, Sarah, for that eye-opening update.
Josh Hutchinson: Thank you for listening to Thou Shalt Not Suffer: The Witch Trial Podcast.
Join us next week for a special Connecticut witch trial victim descendant episode.
Josh Hutchinson: And join us in our efforts to end modern witch hunts. Go to endwitchhunts.Org.
Sarah Jack: Subscribe to our podcast wherever you listen.
Josh Hutchinson: Visit thoushaltnotsuffer.com.
Sarah Jack: Remember to tell your friends that you love what you’ve been hearing on Thou Shalt Not Suffer, so that they will not miss out.
Josh Hutchinson: Have a great today and a beautiful tomorrow.
Josh Hutchinson: [00:00:00] “Thou shalt not suffer a witch to live.” Exodus 22:18
Josh Hutchinson: Welcome to another episode of Thou Shalt Not Suffer: The Witch Trial Podcast. I’m Josh Hutchinson.
Sarah Jack: And I’m Sarah Jack.
Josh Hutchinson: Today we’re talking to Annika Hylmo and Cassandra Roberts Hesseltine. Their documentary, The Last Witch, covers the exoneration of Elizabeth Johnson Jr., the “Last Witch” of Salem to have her name cleared.
Sarah Jack: Because you like the show, please share it with your friends, family, and followers.
Josh Hutchinson: I’m looking forward to today’s episode. I think we’ll have a deep, [00:01:00] powerful conversation with Annika and Cassandra, and looking forward to diving into how and why we hunt witches with them, what they’ve learned from doing their documentary.
Sarah Jack: Yeah, I’m really excited to get to talk to them directly. I’ve really enjoyed their Facebook Live updates on their work, but we’re gonna get so much more tonight.
Josh Hutchinson: We are, and speaking of getting more, Thanksgiving is next week.
Sarah Jack: I have my turkey. It’s not thawed yet, but I have it.
Josh Hutchinson: Yeah, don’t thaw a week ahead of time. I wouldn’t wanna eat a week old Turkey.
Sarah Jack: There’s this movie that I watch every Thanksgiving if I can get it. It’s Home for the Holidays with Holly Hunter and Dylan McDermott and Robert Downey Jr.
Sarah Jack: Have you seen it?
Josh Hutchinson: I think I’ve seen that. I don’t remember it though.
Sarah Jack: Love that movie. [00:02:00] And it’s all about frustrating family dynamics, and the sister brings a Neutra bird.
Josh Hutchinson: What is a Neutra bird?
Sarah Jack: I I have no idea, but it was like a special health. They called it a Neutra bird or Neutry bird, and she ends up wearing it.
Josh Hutchinson: Oh, like Joey and the turkey in Friends?
Sarah Jack: Oh yeah. See that’s what we should talk about is Friends.
Josh Hutchinson: I wanna talk about Planes, Trains, and Automobiles. That’s my favorite Thanksgiving movie.
Sarah Jack: That is up there. That is up there.
Josh Hutchinson: That’s the classic Thanksgiving movie.
Sarah Jack: Josh, let’s hear some history about Elizabeth Johnson Jr.
Josh Hutchinson: Elizabeth Johnson, Jr. was an unfortunate victim of the Salem Witch Trials. Elizabeth Johnson Jr. was the granddaughter of Reverend Francis Dane of Andover, but, more importantly, she was the first cousin, once removed of Martha Carrier, who Cotton Mather described [00:03:00] as the Queen of Hell and whose family were basically all arrested during the Salem Witch Trials.
Josh Hutchinson: Elizabeth Johnson, Jr. was 22 at the time of her arrest. Her father Steven Johnson had died in 1690, due to a smallpox outbreak that was blamed on Martha Carrier. Elizabeth Johnson, Jr. was arrested shortly before August 10th, 1692, along with her second cousins, Sarah and Thomas Carrier, children of Martha.
Josh Hutchinson: Elizabeth was examined by magistrate Dudley Bradstreet on August 10, and she did confess. She was alleged to have afflicted Sarah Phelps with the help of Sarah and Thomas Carrier. Sarah Phelps was the daughter of Samuel Phelps and the niece of recently deceased Elizabeth Phelps Ballard, the woman for whom [00:04:00] the Andover witch-hunt really started, when her husband invited afflicted girls from Salem Village to come up and detect witches. Elizabeth confessed to afflicting Sarah Phelps, Ann Putnam, Mary Walcott, Lawrence Lacey, Benjamin Abbott, a child of Ephraim Davis, two children of James Fry, the children of Abraham Foster, and Elizabeth Phelps Ballard, who died.
Josh Hutchinson: Elizabeth stated that she had been a witch for four years. She became a witch at her cousin Martha Carrier’s house, and in 1689 she was baptized by the devil by having her head dipped in Martha Carrier’s well. She also scratched the devil’s book with her finger to sign the covenant with him. She was present at a witch sacrament, where red bread and blood wine were served. All the witches there pledged to pull down the Kingdom of Christ and [00:05:00] set up the Devil’s Kingdom.
Josh Hutchinson: While she confessed, she also accused Martha Carrier, George Burroughs, Martha Toothaker’s two children, Richard Carrier, Sarah Carrier, Mary Lacey, Sr., Mary Lacey, Jr., John Floyd, and Daniel Eames. She confessed to using puppets and she showed a place on her knuckle, where her familiar suckled her and said that there were two more places that she couldn’t reveal. So women searched her body, and they found one behind her arm, but didn’t mention any other.
Josh Hutchinson: And now after 330 years, her name has finally been cleared, the last of the convicted Salem witches to have that done.
Sarah Jack: Thank you for all of that information on Elizabeth Johnson, Jr.’s life and for making her experience something that we know about.
Josh Hutchinson: You’re welcome, [00:06:00] and I forgot one detail. She sold her soul to the Devil for one shilling, which is just a bunch of pennies, 5 cents worth, a nickel. She sold herself to the devil. And she never got paid. The devil never paid up anybody who confessed to covenanting with him during the Salem witch trials. Never once did the guy actually do what he said he would do.
Sarah Jack: That sounds like him.
Josh Hutchinson: Yeah, he’s a rascal.
Sarah Jack: Yeah, he’s a liar.
Josh Hutchinson: The Prince of Liars.
Sarah Jack: Welcome to Annika Hylmo and Cassandra Roberts Hesseltine of The Last Witch, a documentary about the work of a middle school teacher and her students to exonerate Elizabeth Johnson Jr., the last person convicted during the Salem Witch Trials to be cleared.
Sarah Jack: We would like to start out by finding out who was the last witch.
Annika Hylmo: The last witch, it depends on [00:07:00] how you see it, depends on what you consider to be a witch. But the last convicted witch from the Salem Witch Trials was Elizabeth Johnson Jr., who was just exonerated on July 28th, 2022, three hundred and twenty-nine years after she was convicted. So with that, I guess you could say that she was the last witch from the Salem Witch Trials, and that kind of ended the Salem Witch Trials.
Sarah Jack: When I saw how you listed that on your social media, the end of them, I thought that’s really a strong statement and thought, and that’s a wrap. So that’s really powerful.
Cassandra Roberts Hesseltine: Yeah, we felt that way too. I think Annika came up with it first, and she said that, and it was like, “wait, you’re right.”
Cassandra Roberts Hesseltine: Oh my gosh. It’s, it made history and it like closed a chapter in history. Not all the way, there’s still more obviously other people that haven’t been exonerated, like in Connecticut and other places around the world, but also and still the lasting effects of it. But [00:08:00] definitely that particular chapter felt like it had come to a close.
Annika Hylmo: It’s incredible when you start to think about it that it’s been almost 330 years, right? And that for all this time that somebody could be considered to be a witch. And it raises, I think, a lot of questions about what we believe to be a witch, who is a witch, who isn’t a witch, who’s culpable, and how we treat people, as well as all the issues that you can trace back to the Salem Witch Trials. History and present are so intertwined, and we tend to forget that history is, it’s happening now, and we’re a part of all of this.
Annika Hylmo: So the fact that this took 330 years for simplicity to get taken care of makes me wonder sometimes what things we’re dealing with now that it will take 330 years to clear and set things right.
Sarah Jack: None of us are gonna allow that. Are [00:09:00] we ?
Annika Hylmo: Let’s hope not.
Sarah Jack: Can you tell us a little bit about where she lived, how old she was, how long she was in prison, a little bit about her experience?
Annika Hylmo: We don’t know an awful lot about her, to be honest. We have snippets of information about her. We know that she lived in what is today, North Andover, Massachusetts, which is outside of Salem. We know that she was about 22 at the time of the witch trials, and we know that she was not married. She did not have children.
Annika Hylmo: And we know that she may have been a little bit different. There was talk of her being simplish. She, there was talk of her being simple-minded, and that came up on a couple of occasions in some of the documents. We also know that she was the granddaughter of Reverend Dane, of Reverend Francis Dane, who was the elder clergyman in town at the time.
Annika Hylmo: But as far as any other specifics, we know [00:10:00] very little. We can assume things. We can assume that she probably lived with family, for example. We do know that she was examined, and that’s another word of being like really threatened, because these were very threatening circumstances. In 1692, early fall of 1692, she was then in prison, we assume, but we don’t know because some of them were let out temporarily, so we don’t know the exact circumstances, but until January of 1693, when her grandfather wrote a letter where he stated that she was simplish at best, but about a week after that she was convicted and sentenced to hang. At the time, the governor of Massachusetts had already pardoned everybody, so she wasn’t going to actually hang, but she was imprisoned, from what we understand, a little bit longer.
Annika Hylmo: We do [00:11:00] have a sense that she was supposed to hang early February. That did not happen because of the pardon, but it wasn’t like people let go of this thing about witch hunts and witch trials and witchcraft. It was just that the governor had said no, and there’s an end to it. From there, we don’t know much about her.
Annika Hylmo: We know that she probably owned some property. She tried to get restitution for the time that she was in prison. Basically, people had to pay their own way, and she tried to get that money back at one point. We know that she sold some property at one point and that she probably died when she was, I think, in her seventies.
Annika Hylmo: But we know very little about her circumstances after the trials, before the trials. She was, in many ways, one of us. Most of us, you don’t know exactly who we are, what we do, even with social media, That’s our modern day version of gossip, but you don’t really know that much about each one of us. And for many of us, once we are gone, we’re gone, as much as we’d like to think otherwise. So [00:12:00] she’s somebody that could be anyone of us at the time and now, and that’s what makes her so compelling. One of many reasons.
Josh Hutchinson: That reputation sticks with the person through the rest of their life and well beyond.
Annika Hylmo: And the interesting thing about that is that the whole connection to the witch trials is profound. When you look at people that have some kind of connection and who you are related to, there’s a big difference when you talk to people who consider themselves to be related to somebody who was a witch compared to somebody who was an accuser compared to somebody who was a judge. That still is part of modern day community, and that has not let go.
Cassandra Roberts Hesseltine: And, unfortunately, I’m related to all three , so I’m confused with my feelings. But yeah, it is true. When we met descendants who were descendants or relatives of people that were accused or witches that were actually executed, the [00:13:00] pain is still pretty strongly, especially with ones that grew up on the east coast, knew about their heritage their whole life.
Cassandra Roberts Hesseltine: And then you have the accusers. I’m a direct descendant actually of an accuser, joseph Ballard, who actually, because of him and his wife, who was ill at the time, is why the Salem girls were brought over to Andover and why people were then accused in Andover’s from my grandfather.
Cassandra Roberts Hesseltine: And I’m actually a cousin through marriage of Elizabeth, as well. So I’m related, and then I’m related to a few that were executed, and I’m related to Judge John Hathorne, which he wasn’t the nicest of people. And it can be confusing and also feel, wow, what a timeframe of what went through with all these people.
Cassandra Roberts Hesseltine: I can’t imagine being a direct descendant of someone who accused and caused more people to be accused than in Salem itself. There is a guilt that came on when I first learned about it, but I wasn’t raised with this. I had to learn about it about ten years ago. Until then, it was a story that happened to someone else.
Cassandra Roberts Hesseltine: But yeah, as Annika says it’s interesting when we’ve talked to other descendants, [00:14:00] relatives of what that has carried on for them.
Josh Hutchinson: Sarah and I are both descendants. Sarah’s a descendant of Rebecca Nurse and her sister Mary Esty. I’m a descendant of Mary Esty and found family connections to several dozen people involved. So I have that thing of being related to judges and jury and accusers and everyone, and it brings up conflicting feelings.
Josh Hutchinson: You try to understand what each of those people was thinking and what their experience was, and that fear of witches was so real back then that kind of understand where they were coming from, but it still doesn’t make it better.
Cassandra Roberts Hesseltine: Josh, when we first started our project, it was actually a narrative feature film that we were working on, a story of about Andover and what happened there. A lot of people have done stories on Salem, so we were wanting to make a movie [00:15:00] about a different version or portion of what happened. And Annika had actually brought that up, and I thought that was really lovely of seeing the humanity, cuz I had the guilt of, oh no, my grandfather, did this horrible thing.
Cassandra Roberts Hesseltine: And she’s, ” but he was in love with his wife and she knew, and they had real fears and this was their religion and their beliefs”. And that really actually helped me. So thank you, Annika. With that portion. At the time as well, when we started, I didn’t realize actually I was related to so many other people at the time. I only thought it was related to the accuser. But as Annika says, they all, they all had to marry each other and everything. It was such a small town. And and so you end up, if you’re related to one, you’re probably related to a few.
Josh Hutchinson: Does the film explain why she was overlooked?
Annika Hylmo: That’s one of the big questions why she was overlooked, and there’s really no good answer, except that it makes for really good drama, because once we discovered this story, it came about because there was an article about school teacher Carrie LaPierre and her middle school students who were working [00:16:00] to study the case of Elizabeth Johnson Junior and to exonerate her from the witch trials and working together with Senator Dizoglio to get that.
Annika Hylmo: So in digging into this story and asking people who were in some way connected to Salem, in some way connected to the witch trials and go, “so why do you think that she was not cleared?” Because there were others who have been exonerated various phases as we know. The last group before her was in 2001.
Annika Hylmo: And so the question is, why was she left out and why is there only one? Why is she the last one? And the response that inevitably came up was that they just forgot about her, and it became an echo. They just forgot about her. They just forgot about her. They just forgot about her. And it got to be a little bit eerie.
Annika Hylmo: Almost there’s a conspiracy theory around this, which opens up a number of questions, right? So why would you forget somebody who was a member [00:17:00] of your family? Why would you forget somebody who was convicted of witchcraft during such an important time and that’s been studied so much. And there are probably a number of reasons why she was forgotten, overlooked, and ultimately considered to be unimportant, which is a critical part of this when we’re gonna be going into some of this, during the story, during the documentary, and obviously dig deeper.
Annika Hylmo: But for our purposes today, and remembering the contemporary side of this is that she did not have kids. She was a single woman who was a little bit different in some way. We don’t wanna go back and give her a diagnosis because that’s not fair to her. It’s not fair to history. And back in the day, people did not have psychiatrists and other people to help them out, but she was different in some way.
Annika Hylmo: And you take all of [00:18:00] those elements, plus the fact that this was a big, dark shadow that was cast over the communities. Nobody really wanted to talk about it. Nobody really wanted to talk about the Salem witch trials. People tried to figure out how to move on through marriage, in some cases by moving away, in some cases by running away. We have a lot of people that disappeared after the witch trials.
Annika Hylmo: And for Elizabeth, she probably lived with her family afterwards for a while, but she didn’t have descendants. And when you don’t have descendants, you’re much easier to forget. It’s like society is saying that you don’t matter if you don’t have descendants. So that’s a really big and important thing for us to look at is when do you stop mattering? And if you don’t have kids, do single people matter less than people who are married or people who have kids? We know that women then and now are still more likely to be struggling financially, economically, for [00:19:00] example.
Annika Hylmo: So some of those issues that she would’ve been dealing with then that would make her less important to people around her are probably the reasons for why she kept being forgotten. All the people that have been exonerated since have had family members that have been speaking for them. We know Rebecca, Nurse’s family, for example, have been integral in making sure that she was never forgotten.
Annika Hylmo: Some of the other families tried to move on and just forget, but Elizabeth didn’t have anybody speaking up for her, and to me that is one really important question and lesson to be taken away from this is who are we as individuals today when we are overlooking people, where we’re not paying attention to that one person who’s alone by themselves, when we walk by somebody who is not connected, who doesn’t have a family, the same way, somebody who doesn’t have kids, who [00:20:00] might need a little bit of support, and how often do we do that without stopping to think about it? Because that’s probably what happened to Elizabeth back then.
Sarah Jack: Yeah, that is very powerful. I just think about how unfortunate for her experience that the exoneration didn’t happen for her and during her lifetime or even in a quick amount of time, but it’s really giving us a lot of power today to do something with it for these people that are getting looked over. And also, when I saw the exoneration news popping up, it was right before the anniversary of Alice Young’s hanging. And I like anything you guys put out, I pushed out and talked about Alice, and I feel like it really was important during the very beginning of the exoneration for the Connecticut witch trials, when that group was forming this [00:21:00] spring, what you guys were doing, about sharing what was happening with Elizabeth with the legislator. That’s like another powerful thing. This is one of those things that it was, a grave oversight, but it’s also something very powerful today.
Annika Hylmo: Yeah, it’s very much something that’s holding up a mirror to us. And for me, that’s why it’s important to tell this story, because it’s asking us to take a look at a lot of the same questions that were happening back then that are happening again today. Historically, we know that Massachusetts didn’t have a charter at the time. We know that people were coming out of war. There was a lot of war going on at the same time. They just had a smallpox. This was a community that was settling, and so economically, there was a lot of instability and it was a community that had a lot of young people and not so many elder people, older people. So it was like a pyramid if you look at it that way, in terms of the numbers of people. [00:22:00] And again, a very unstable time when people were trying to figure things out. People were trying to build a new community, and people were trying to recover from famine, from misfortune when it came to crops and trying to find a way to create a new society. And in some ways did, and in some ways they failed.
Annika Hylmo: And if we look at what’s going on around us right now, we’re very much at that precipice again, that we can either do what people have done over and over in time, right? Which is to look around and blame somebody else, and point a finger at somebody else, and continue with this black and white thinking where whatever is wrong in the world is somebody else’s fault, while we watch and we look around and we see war, we see climate change, we see all sorts of destruction going on around us, we see families being torn apart, we see death and [00:23:00] dying and pandemics taking over regardless of what you think may or may not be. We are seeing a lot of lot similar changes as we’re taking place back then.
Annika Hylmo: And the question for us is really what can we learn from what happened in 1692 so that we don’t push ourselves toward the same kind of apocalypse that happened for them at that time? And so that we can really think about what kind of world do we want to live in and create that world, as opposed to jumping on the bandwagon of the latest rumors and misfortune and catastrophe. So what do we wanna do as individuals and as our society? And I think that’s a big lesson to think about, because otherwise we’re gonna land in the same kind of apocalyptic underworld that they felt like they were in at the time.
Sarah Jack: Were you surprised at the impact your work is [00:24:00] having, even in the stage, like your research stage and now in a new stage of the film? Has the power of your work been a surprise? Was it your hope to get things rolling in people’s minds now at this point of your project?
Annika Hylmo: That’s part of the fun, isn’t it? To shake people up a little bit and to get people to think a little bit, and obviously this story is about a story that was already in motion.
Annika Hylmo: Carrie LaPierre was already working on this based on the work of Richard Hite, who was the one who discovered that Elizabeth was still not exonerated and the wonderful Diana Dizoglio state senator, who pushed this through the Massachusetts Senate. And as you start to look at the story, obviously there’s a reason for why we picked doing this.
Annika Hylmo: It’s like this, there’s curiosity behind this. This is crazy. There’s this, how could this be? And how could this be that there is somebody that’s still convicted as a witch from [00:25:00] 1692? And that became the impetus. But as you start to pull at it and things happening in real time, then you start to realize how much there is to this story.
Annika Hylmo: So then it becomes, how can we have fun with this and challenge people to be a part of it? Because that’s, it’s fun to challenge people to be a part of it and to listen to people and hear their stories. It’s a lot of fun to do that. But as we went on, this, the bill, the initial bill went through this Massachusetts State Senate and then it stalled.
Annika Hylmo: So there are these moments that you come up against where you go, “this is crazy. Why would they not just sign up on this?” So when other people are starting to step up and saying, “yeah, we also think this is crazy, this is nuts,” then you start to feel that community, and when you start having that community that’s doing something good or starting to realize that there’s something good about this, then you [00:26:00] go, “okay, this is fun.”
Annika Hylmo: And filming the kids, and even seeing the kids in the classroom go from, “yeah, this sucks. We gotta do the school project,” which we expected because they’re eighth graders. If they weren’t like that, then I’d be really worried. But they went from that to go, “yeah, I guess this kind of maybe important.”
Annika Hylmo: And then you realize that they go, “yeah, we’re doing something that adults aren’t doing. This is cool.” So it shifts along the way, and seeing them and seeing everybody else take on and let it grow, I think has been affirming more than anything else. This is something that matters. It’s, beyond just the surface level of the story, which is great, like teacher kids exonerating, but the impact, seeing all those accounts start to pop up.
Annika Hylmo: This was especially in July, when we were doing a ton of social media [00:27:00] outreach, and I know you were both part of that and then responding and answering and everything like that. We did a ton of social media outreach in July, and seeing more and more accounts pop up and more and literally around the world and say, “yeah, we too.” So it went from me too to we too when it came to the witches. Was incredible power, incredibly powerful, seeing the story spread, not just here in the US but literally spread around the world, which the original story had as well, when Carrie first started with the project, or when the first articles came out about it that also went around the world, but nothing like this.
Annika Hylmo: But it’s also, I think, giving us hope that we can come together as a community and do the right thing when it comes to many of the people who were convicted back in the day, but also to move forward and really ask those [00:28:00] profound questions about what does this tell us about who we are, about what we need to do? Because we can’t stop. If we stop here, we will have more tragedy. And that’s what the witch trials, I think, can teach us and tell us.
Josh Hutchinson: You’ve touched basically on the central premise of why we’re doing this show and our questions that we’re looking to have answered as we do this, which are how do we witch-hunt?
Josh Hutchinson: Why do we hunt witches? And how can we possibly stop this behavior because it does continue today. So I thank you for getting into so much detail on that. That was wonder.
Cassandra Roberts Hesseltine: And I think, in a way you just want everyone to look at your movie and support it, right? We wanted to be able to make the movie. We loved it. We loved the topic. We were already working on a project prior to it. When Annika had discovered what was going on, I said, “oh my gosh, let’s work on this.”
Cassandra Roberts Hesseltine: So we absolutely were honored when people started paying [00:29:00] attention and when you, yourself, when both of you started paying attention to our project and then it connected us to other witch trials, that was such an honor. I think that’s how I look at it now. And as Annika said, the community of building everybody and coming together.
Cassandra Roberts Hesseltine: And I think also one more part that I wanted to mention from earlier, your question earlier was just that, and Annika’s mentioned this as well. She, as the director, she points out a lot of these things, and so that’s why I keep referring to her, which is great. I’m so honored to have her be able to be so intelligent about it.
Cassandra Roberts Hesseltine: But the middle school news often nowadays is a school shooting. And how amazing is it that this is not that, that this is success, that this is them standing up for someone’s rights? This is changing history. Even if they were bored and didn’t understand it at times, they did get it at times, and especially, when the senator came to visit them and getting when they were able to do it. And one of the young girls even actually ran into the governor before he even signed off and was like, “you should do this.” So it was pretty amazing, to have them fight for something like this.
Sarah Jack: [00:30:00] It’s definitely planting very important seeds.
Annika Hylmo: And that’s how you stop it.
Cassandra Roberts Hesseltine: Josh is saying, “how do you stop some of this?” And it’s I think we do have to start young with this. And inspiring others. Annika’s talked about, that the movie being an inspiration to get you to see how can you help, how can you be part of changing history or the story or what story do we wanna write, because if it happened then, and it’s echoing now and paralleling, then where are we going? Are we going to a second apocalypse? Are we going to have a situation where people are gonna be collected and told they’re witches and hanged? That’s seems so unimaginable, but it must have been very odd then too.
Annika Hylmo: Stop to think about it a little bit, though, this whole thing about witches and witchcraft, which there’s a whole question of who is a witch and who isn’t a witch. And I think witches are something. We’ve always had witches around us in some way, whatever, because we designate, we put a label on people, and they happen to be the witches of the time. Even the Bible has stories [00:31:00] about witches, and those, the Bible is based on oral traditions. I think it’s something that we’ve always had with us. And it’s something that’s morphed at that community. It’s a community that’s morphed in different ways, and we can go into whole conversation around the connection to theology and spirituality and religion.
Annika Hylmo: But it is a very interesting phenomenon to look at. Back in the day, in the 1600s, they were superstitious, just like we are superstitious today. So I think that’s one place to start really considering how close are we to this? They were very superstitious. They used an almanac, which is basically astrology, and anybody that’s ever read their astrological horoscope or something like that, that could have been you.
Annika Hylmo: They would do little rituals, they will do things and they would have sayings just like we have now. There were some stories of people dying very suddenly and nobody understanding why, and so people came up with an explanation. So [00:32:00] there’s a whole range of what that might be. There were, they would sell little booklets about palmistry, about how to read somebody’s hand to tell their fortune, that kind of thing.
Annika Hylmo: During the pandemic, I saw some statistics about Tarot cards, and apparently the sale of Tarot cards went way up during the pandemic. So I would say that anyone who’s listening to this, who’s got a deck of Tarot cards at home, if we consider that to be your local poppet or your local whatever it might have been back in 1692, this is how close it is. Little things that we say and do, little superstitions that we all have in different ways, like throwing salt over your shoulder for one thing what, whatever it might be, everyone’s got something that we do. That could potentially mark us as a witch. Somebody that’s really intuitive could be marked as a witch.
Annika Hylmo: It [00:33:00] happens easier than we think, so that’s when it comes to the whole idea of witches, and of course people go into see a psychic, which Salem is these days, very famous for that. It’s become a safe haven for people who are psychics and who are spiritually minded, and it’s wonderful that it is a safe space in many ways, but it’s also telling us how easily this could be potentially be repeated, if we look just at spirituality and women’s spirituality in some way.
Annika Hylmo: And we take the same thing, and we can look at any other community that’s different in some way, and how easy it is to say that’s you, not me. And then we start to build those walls, and the same challenge comes up. We just had it during this entire pandemic where we had people say, “I believe there’s a pandemic. I believe there’s a virus.” And we had people who said, “no way there is a virus, absolutely not.” People are saying that, “of course I’m gonna get [00:34:00] vaccinated and it’s the right thing to do.” And then people are saying, “no. It’s almost like it’s the devil’s work, right?” It’s closer to us than we think, and we can take that image and place it on so many different social issues, so many different circumstances that are very close to us.
Annika Hylmo: So the whole idea about witch hunts, it’s here. That’s the thing that, witch hunts are here. Look at politics. Every single time there’s an election, somebody’s gonna say something and be called a witch or being called a witch hunter, or something along those lines. There’s a witch-hunt on this, there’s a witch-hunt on that. It happens consistently, and we’re all a part of it. The question is, what are we gonna do about it? And then I think another question is, are we doomed ? For want of a better word, are we doomed to constantly repeat this? Because if we’ve done this for thousands and thousands of years, is this something that’s just by [00:35:00] nature, a part of humanity?
Annika Hylmo: And that I don’t know the answer to, and I don’t know that I want to know the answer to it either, to be honest.
Sarah Jack: We’ve been looking more and more at the modern witch killings that are happening in other parts of the world, and there is a very strong religious superstition tied to it. And so not every community in the world is in the same place as far as the understanding or the tools they have to start changing that next generation. So I just really hope that these powerful words that you’re saying today, the power of your documentary the historical part of the documentary is so important. It’s interesting cuz you brought up the safe, the safeness of Salem today for those that are practicing, and [00:36:00] it’s so how does this all come together without the fear? I just, I want the fear to be. dissipated and yeah, I just really thinking, I’ve just been really thinking.
Josh Hutchinson: We haven’t in many ways changed very much, but we’re hoping that somehow a way to intervene can be found, and these witch hunting behaviors can be stopped.
Josh Hutchinson: They have been going on since basically the beginning of humanity in various forms. Labeling the other, the one you want to scapegoat for all your problems. We saw that with World War II. We’ve seen that so many times in our own lifetimes. I wanted to thank you for bringing that up.
Annika Hylmo: It’s very real. Yeah. I think we all have superstitions and I think it’s it’s a big part of psychology and our [00:37:00] superstitions and our fears. They’re there for a reason as well. They’re there to protect us, so it’s not like we want to get rid of it altogether, but to learn to question it and to learn to take action. Too often do we look at something further away, as opposed to looking at what’s really close at hand and even how we’re talking to each other, how we’re expressing things. I’ve been called a witch. I’ve been called witchy, and there’s probably some truth to that. Do I identify myself as a witch? Not particularly, but depending on what the other person sees in me, then I may well be a witch.
Annika Hylmo: I think the question though, of how it’s expressed and how we’re talking to each other, how we’re talking about one another, not just when we’re in the room, but also when we’re not in the room with one another. How do we express respect for somebody else? How do we talk about, [00:38:00] again, going back to that person who’s alone, but talk about that person in a respectful way to a point where it feels like, “oh my gosh, that’s somebody that I want to invite into my world,” as opposed to, “poor so and so that are by themselves.” So instead talking about something amazing that they’re doing or great sense of humor or whatever it is that person has.
Annika Hylmo: It’s often those little things that where it starts. And that’s a personal responsibility that we have, I think each one of us. And probably should find something that really matters to us and stand for that and stand up for it, not be afraid to express an opinion. But would that also take the responsibility of learning about it? So it’s not just because somebody said or because you picked it up on the news or social media or something, but really take the time to discover different sides to it. Be curious about that [00:39:00] issue, and then stand up and speak for it, and find somebody that you’re going to protect when you’re doing it, somebody who might not be as good at speaking about it as you are, but bring them into your fold. So it’s certainly, I think, a lot about personal responsibility in this that needs to come out. What can we do as individuals? How can we talk about questions in ways that we might not feel comfortable talking about?
Cassandra Roberts Hesseltine: And to speak to that, Dr. Samuel Oliner, who I was very fortunate to get to meet. He taught here locally at the university. He really helped foster and coin the phrase of altruism. And he was a teenage boy and during World War II and had to pretend to be German on a, at a ranch that he stumbled upon after his whole family was killed in a mass grave.
Cassandra Roberts Hesseltine: And he, the woman he found out later had always known he really actually was Jewish and saved him and didn’t turn him in. And so he studied. Instead of studying the negative side, [00:40:00] which we’ve been talking about, that energy of that happening, he studied the opposite, which is the answer, some of the answers, I won’t say it’s the answer, but what Annika was saying of us taking responsibility and caring about someone else. So he studied altruism, and he created a whole facility. He wrote a plethora of books on it. And what he found was that it was a lot of times somebody who, people had more empathy and were more altruistic the more that they were able to see outside their little world.
Cassandra Roberts Hesseltine: So if they traveled, they were the person that was gonna come to a bridge. If they saw a car go over the bridge, they would be the person who would jump into the water to go save someone, versus the spectators who stood and watch. And what made that difference? How do we get more of those people who jump in the water, or who write the letter and say, “no, this is ridiculous? We’re not gonna hang or burn people for playing with Tarot cards, things like that.” And it basically came down to just be more worldly and be more experienced so that you would have more empathy and realize there’s people that do things different [00:41:00] than you. And that’s okay.
Cassandra Roberts Hesseltine: They can still exist and we can still coexist and not have to feel so threatened and blame them for the things that we are confused about or don’t understand. But how do you teach that to everybody? And some people don’t have that, they’re not in the space, the mindset, I think, as Annika said, psychology, they’re going through a tough time.
Annika Hylmo: It brings to mind somebody that I met when I was working on my PhD. And my PhD is in communication, which is basically storytelling. That’s the simplest way of explaining it to everybody. But I met a researcher back then, his name was George Gerbner, and he studied the impact of mass media, and people who are always watching a lot of news, taking in a lot of the bad news, often feel like it’s a very dangerous world of life, bad living in, and as a result, refusing to interact with other people, refusing to make contact with other people and thinking that the world is a lot worse than it actually is.
Annika Hylmo: And [00:42:00] it strikes me that we had another event, just 2020, and that was the Black Lives Matter movement, which came up very suddenly and not suddenly. It was interesting to talk to people who are very different. I’m very pale skinned in comparison to the vast majority of this world. I have blue eyes, I’ve got brown hair, and I found that I had such rich conversations with people who didn’t look like me and with people who looked like me, and I learned so much about myself and about the world through those conversations. That’s something that’s open to anyone to have those conversations, to do that outreach.
Annika Hylmo: And that’s also where a lot of this is going to start. It’s dared to have a conversation who isn’t like you, who doesn’t have the same belief system as you, who might be [00:43:00] different, whether it’s economically, it’s spiritually, it’s sexually, it’s ethnically, whatever it might be. Those conversations are so powerful because they teach you something about you at the same time as it opens up to the rest of the world.
Annika Hylmo: So I think, just like what Cassandra was saying, it’s that really that connecting and seeing how you can connect with other people. There’s a lot of psychology in this and a lot of opportunity for us to step across those boundaries, to step outside of that fear zone a little bit and go, “hey, this is fun. I like hanging out with you. Let’s do this.”
Josh Hutchinson: Yeah, that’s such an excellent point about connecting with people who could alternatively be seen as the other and avoided. One thing, one big step towards getting rid of this witch hunting behavior is exactly that, embracing [00:44:00] people with different beliefs, different appearances, different backgrounds and connecting. But it’s still the problem of how do we get everyone to embrace that?
Annika Hylmo: I think that we need to open up to curiosity a lot more in this world compared to where we might have been. And I actually think that’s a lesson, too, that we have to learn from the 1600s, because their experience was very different with the world compared to ours. Theirs was one of all the senses, and we are not using all of our senses anymore. And with that, we’ve lost some curiosity. And I think this is actually a really important point that we need to not just go, “oh, we don’t wanna be at all like the 1600s” But there are some ways, at least for me, that I wanna be more like the 1600s and that use of all the senses, to me it’s really tied to curiosity.
Annika Hylmo: It’s like it’s stepping outside, being outdoors a little bit and just check in with your senses. Being curious about [00:45:00] that. What does it feel like? Is it warm? Is it cold? Is it windy? What am I tasting? And sometimes if you’re lucky enough that you come across something that you could get a bite of along the way, or that experience that you’re touching something touch is so incredible. I love walking up and down the street, and sometimes I’ll just grab a bit of rosemary, and I’ll smell it, and I’ll touch it, and it feels a little bit oily, and it smells really good, and it just pops me, wakes me up a little bit.
Annika Hylmo: That sense of curiosity with the natural world is something that people had back in the 1600s, because that was part of their life. They didn’t have streetlights the way that we do, and so they had to be curious about the shadows at night. They had to be curious about how to grow their crops, about all of those things.
Annika Hylmo: And I think that kind of curiosity at a very basic level is something that we’ve lost. But it’s a step toward connecting, [00:46:00] cuz that lets us connect with ourself and then connecting with other people as well. That, and that’s something that we all have. That’s something that people, you’re never gonna be able to take that away from us, but as long as all we do is look at a screen all day long, then we’ll forget how to do that.
I think that there is that connecting, like what she said. And then there’s also not labeling too, so there’s a thing that we should be doing and something maybe we need to also stop doing. I had to take a whole class as part of my degree on labels and what it does to a society when we label.
Cassandra Roberts Hesseltine: Besides being, through my mother’s side being related to the witch trials, I’m also half Mexican through my biological father’s side, but a lot of people look at me and think, You’re not Mexican. Where’s your accent?
Cassandra Roberts Hesseltine: I’ve actually been told, “where’s your accent? Were you born in Mexico?” And I giggle, and I’m like, “no, I read white, I appear white, but I am Mexican too.” And stop having these labels and then be curious, as Annika said. Be able to wonder what’s going on and inquire. And those same exact [00:47:00] elements that she was talking about with nature. We could do with people too. Find out more about them. Find out what makes them, instead of labeling them as this thing, and then that thing becomes bad.
Annika Hylmo: The labeling thing is actually a really good thing to look at, and it’s an opportunity to look at a little bit for each one of us as individuals, because there’s a whole movement now that lets people self identify and self label, right? So do you want, what pronouns do you wanna use? And how you react to that has a lot to do with, or tells you a lot about how comfortable you are in a world that isn’t so clear, so specific.
Annika Hylmo: Again, this is what happened in 1692, that things were not clear, crystal clear to people, something as small or big, depending on your worldview and how, what your comfort level is as having people label themselves, self-identify, and/or asking you what your pronouns are and/or getting [00:48:00] comfortable using those pronouns when you’re not comfortable, you’ve never done it before. It’s something completely new to you in a small way.
Annika Hylmo: That encapsulates what people were dealing with back in 1692, because there was so much ambiguity around them. And taking that opportunity to really think about that and then to act on it to say, “maybe I am gonna be making it a little bit more effort to step up and use the pronouns that someone else wants me to use and embrace.” That’s a really small, large step that everybody can take. And that’s the kind of thing that I think we need to look for. It’s what are the small things that we can do as individuals and hold ourselves personally accountable for.
Sarah Jack: And when everybody goes out and does these very important things that Annika and Cassandra are [00:49:00] recommending, talk about that experience. I think that once you’ve had a new experience, be brave enough to talk about it with other people.
Annika Hylmo: And if you feel like you wanna go to church, if you wanna go to synagogue, you wanna go to mosque, please do. If you wanna be out in nature, if that’s where you find your spirituality, please do. If you find that doing something creative, artistic is your spirituality, please do. Whatever it is, talk to animals, go for a long walk, sit on the beach, yoga. Whatever it is, take the time to experience spirituality every day. That will help us a lot too.
Josh Hutchinson: I personally, I just wanna say I love talking to animals. I find that to be very therapeutic, if nothing else, engaging with them and I love engaging with nature in general. So I’m glad you brought that up and the curiosity with our senses that we need to engage all five again. That’s a good [00:50:00] point.
Josh Hutchinson: I think what you’re doing with the film and what you’ve done with the conversation so far today is just so important in so many ways. How can people support the documentary?
Cassandra Roberts Hesseltine: There’s a couple different ways they can. As Annika said, definitely, reach out to us, tell us their stories. It helps educate us, helps us know more of what’s going on. We can’t be everywhere at all times. We weren’t fully aware of everything that was going on in Connecticut until you reached out to us, so helpful. That is so helpful. So that’s one way. Following us on all the social medias. If people do that, obviously we hope that everyone uses it for the right reasons, but following where the project is, commenting participating. Facebook, Instagram, we do a little Twitter. And then we have a website. People can, stop and check out and see where we are with the project.
Cassandra Roberts Hesseltine: And then, if inclined, we always understand this is the awkward part, but we are self-funding as of right now and the contributions and we’re working on our funding for the bigger project. So [00:51:00] that’s obviously a big way would be help us get it made, help us get the word out by helping contribute to actually the process of making the film.
Annika Hylmo: And I would add to that, that if there are nonprofits out there that would be interested in learning more about this project and to see where there is a cause, where there might be an overlay, reach out to us because this is a community effort and there may well be a way that we could partner on this.
Josh Hutchinson: Great. And we’ll have links in the show notes to your website and to your contact form on there, as well.
Annika Hylmo: Thank you, and a huge shout out to these kids in Massachusetts. They are incredible, amazing. Were it not for these middle school kids, two years worth of middle schoolers from North Andover Middle School.
Annika Hylmo: If it weren’t for them and the work that they did together with our teacher, Carrie LaPierre, we would not be sitting here today. We would not be making the documentary, and we wouldn’t be having [00:52:00] this conversation. So guys, thank you to North and over Middle School, cuz you guys are amazing.
Josh Hutchinson: This has been such a great conversation. In many ways don’t want it to end. I thank you both for your powerful insights into humanity and the things that we can be working on to improve ourselves. Thank you for that.
Sarah Jack: Welcome to this episode’s Witchcraft Fear Victim Advocacy Report, sponsored by End Witch Hunts News. You have been hearing Witch Hunt Happenings in Your World from me. Who has heard about these crimes from you? Have you looked up any news? Have you checked out the Africa advocacy links in our episode show notes? Who did you say you have mentioned it to?
Sarah Jack: This week I attended the Colorado Podcaster’s Meetup events sponsored by Podfest Expo and others at the Great Divide Brewery in Denver. I enjoyed meeting other creative conversors out here in the West who run various podcasts of their own. Check Thou Shalt [00:53:00] Not Suffer’s podcast social media to see all of us.
Sarah Jack: I had the chance to tell these podcasters that witch hunts are a very relevant conversation. I talked about the Connecticut Witch Trial Exoneration Project, and that Alice Young, the first accused Witch, executed in the American colonies, died in Hartford 375 years ago and is still waiting for her good name to be restored.
Sarah Jack: She was not using witchcraft to harm others. Neither were the dozens of others accused in the Connecticut colony. If she and the other 10 hanged for witchcraft are exonerated by the state of Connecticut, it will be because we advocated for them. Also, those who have been cleared and memorialized by Massachusetts were not harming others with witchcraft. This week, our episode was about Elizabeth Johnson, Jr. of Andover, Massachusetts, and how she was finally advocated for after she remained overlooked in previous Salem Witch Trial exoneration efforts. Each of these exoneration efforts happened because of advocacy from humans like you. It didn’t just occur for [00:54:00] Elizabeth because she was actually not a harmful Witch, but it happened because a mighty, collaborative effort from the community spanning young and old came together to make it happen. Likewise, efforts to stop the witch attacks in Asia and Africa must come from other people, people who can use their voice to talk about it and to stand against it.
Sarah Jack: This month, a woman lost her life due to superstition fears in the Gaia District of Bihar in the Jarkhand state of India. She was burned alive at her home after neighbors accused her of being a witch. She was 45. You can find a news link in our episode notes.
Sarah Jack: Pre-pandemic, Global Journalist reported this, “for many, witch trials may seem like a relic of early colonial America. But in fact witch-hunting is still a feature of rural life today around the world. One place where it’s prevalent is India. On average, an Indian woman is killed every other day after being accused of witchcraft, according to government [00:55:00] statistics. Many are tortured or publicly humiliated before being burned, stabbed or beaten to death.”
Sarah Jack: I will be researching and reporting more in India. While we watch and wait, let’s support the victims in India and across the world where innocent people are being targeted by superstitious fear. Support them by acknowledging and sharing their stories. Please use all your communication channels to be an intervener and stand with them.
Sarah Jack: The world must stop hunting witches. Please follow our End Witch Hunts movement on Twitter @_endwitchhunts. And visit our website, endwitchhunts.org.
Josh Hutchinson: Thank you, Sarah, for that moving and powerful update.
Sarah Jack: You’re welcome.
Josh Hutchinson: And thank you for listening to Thou Shalt Not Suffer: The Witch Trial Podcast.
Sarah Jack: Join us next week for our guest, Greg Houle, an author writing a book about the Salem Putnams.
Josh Hutchinson: Subscribe or follow wherever you get your podcasts.
Sarah Jack: Visit thoushaltnotsuffer.com [00:56:00] often.
Josh Hutchinson: And join our Discord for discussion of our episodes. Link in the show notes.
Sarah Jack: Follow us on social media, links in description.
Josh Hutchinson: And remember to tell your friends and family and coworkers, and shout it from a mountaintop, about Thou Shalt Not Suffer: The Witch Trial Podcast.
Sarah Jack: So long for now.
Josh Hutchinson: Have a great today and a beautiful tomorrow.
Josh Hutchinson: [00:00:00] “Thou shall not suffer a which to live.” Exodus 22:18. Welcome to another episode of Thou Shalt Not Suffer, the Witch Trial Podcast. I’m Josh Hutchinson.
Sarah Jack: And I’m Sarah Jack.
Josh Hutchinson: Today’s guest is Dr. Danny Buck. We’ll be discussing a witch-hunt in Great Yarmouth, England and comparing that to the Salem Witch-hunt.
Sarah Jack: I am so excited to look at these comparisons with him.
Sarah Jack: Knowing that some of the ancestors and parents of the accused witches in Salem came from Great Yarmouth really intrigues me, [00:01:00] and I’m looking forward to finding out about its history and who was doing what over there in the mid 17th century.
Josh Hutchinson: We both have familial connections to Great Yarmouth, you through Rebecca Nurse and both of us through Mary Esty. The Towne sisters were born in Great Yarmouth.
Sarah Jack: Their parents were married there and able to start their family. Rebecca and Mary and Sarah’s father was a gardener or a small farmer there.
Sarah Jack: Because of Dr. Danny Buck’s area of expertise, we’re getting a chance to look back at the area that Rebecca Nurse’s parents started their life and their family, and that really is exciting to me.
Sarah Jack: There’s an inscription on a tombstone in the cemetery at St. Nicholas Church in Great Yarmouth, England, and this is the church where Rebecca [00:02:00] Towne would’ve been baptized.
Sarah Jack: This life’s a voyage. The world’s a sea where men are strangely tossed about. Heaven’s our port. Steer thou that way. Thou shall anchor safe, no doubt.
Sarah Jack: Not only is Great Yarmouth interesting because we can understand the background of William and Joanna Towne, but because of what was happening there with the Civil War and the politics and the religious strife, it gives us an insight into the people of the Salem Witch Trial history.
Sarah Jack: Having a chance to talk with Dr. Buck about Yarmouth’s history and what created the environment for the witch trials is a great lens for us as we look again at the Salem Witch Trials. You come to the realization of how important looking at them [00:03:00] together is, once you learn more about both. It’s not something that you have to look for common threads. They are related, and that’s because of the people and the types of circumstances .
Josh Hutchinson: Today’s episode will provide valuable insight into not only the witch-hunt in Great Yarmouth but into the witch-hunt later in Salem. These were the same people we’re talking about, the same families coming from Great Yarmouth to New England had the same mentality, the same background, the same upbringing, and the same beliefs about witchcraft.
Josh Hutchinson: Especially important in our discussion are the Towne family. You all know Rebecca Nurse and probably her sister Mary Esty, and maybe their sister, Sarah Cloyce, were all [00:04:00] arrested during the Salem Witch-hunt. Rebecca and Mary were born in Great Yarmouth before their family migrated to Salem, where Sarah was born.
Josh Hutchinson: Ultimately, sadly, Rebecca Nurse and Mary Esty were executed, but Sarah Cloyce was fortunate to survive, though she was jailed under harsh conditions for a long period. We’ll discuss them more when we get to our conversation with Danny Buck.
Sarah Jack: Dr. Danny Buck is a research historian who has identified the relationship of the Great Yarmouth Witch Trials with the religious tensions between Presbyterians and Church of England conformists in the 1620s and 30s. Also the challenge of Congregationalism, particularly in the 1640s.
What are the preconditions for the Great Yarmouth Witch Hunts? What was the background of the community?
Danny Buck: That is a very interesting question cause I, the good thing about getting to write a [00:05:00] PhD on topic is you can really go into detail. And I basically went back to 1625 to argue that some of the preconditions go back to just the existence of King Charles I and his reforms to the church and the tensions that caused between Puritans and particularly Presbyterian Puritans who want to create one unified Puritan church and the Anglicans who at this time are being well, not even properly Anglicans at this time, conformists to the church of England who want to see a church of England that’s very pretty, that’s very ceremonial, and these tensions and the desire for purity, unity that come out of that seem to me, the heart of what the witch hunt represents. The things that start in 1625, so that’s 20 years before the witch hunt proper, create the tensions necessary within the community.
Danny Buck: I feel, and I think it’s something we see throughout all the witch [00:06:00] hunts, I think we’ve, you’ve probably looked at and I’ve looked at certainly is the sense of a community divides and fearful of something. And in the first place, I think the idea of Presbyterianism, of a Puritanism that calls for a godly unified society, really struggles with the concept and reality of division. Before the English Civil War, this division can be maintained, because it could be used as a way of rallying against that Church of England as represented by Laudianism, by this beauty and holiness and particular in Great Yarmouth the hate figure of the local minister, Matthew Brooks, is something they could all rally against. They definitely agreed they are against him. I’ve got a fantastic record from Matthew Brooks saying about how much he’s hated, and you’ll see how they all work together.
Danny Buck: They abuse him, they abuse his assistant, they abuse his children. It’s something they can work against. [00:07:00] So that’s our first step. We’ve got this division within the community, but I don’t think at that point, it’s necessarily inevitable. With the outbreak of what we refer to the English Civil War, we start getting a breakdown in society comparable to other breakdowns I think you must see in North America, just before Salem, whereby government from London is getting truncated. There’s a war on. Power is devolved down to the local area in terms of military government called the Eastern Association.
Danny Buck: That means that instead of judges coming up from London, we’re reliant on military figures. So this creates more power to localities, towns like Great Yarmouth. They have to sort things out themselves. Also there’s a disjunction in government about deciding what religion is going to look like. There’s this great calling together of ministers called the Westminister Assembly of Divines. And they spend years debating, arguing, and they agree they ought to have a Presbyterian [00:08:00] settlement, but there’s enough people who think that’s not a great idea for there to be tension. So this national tension over religion is then played out in Great Yarmouth in a very personal way.
Danny Buck: Firstly, one of the members of the Westminster Assembly of Divines, a man called William Bridge is what the leading proponents of what’s called independency, a belief there’s one big, national Puritan Church, you have a series of separate congregations. He is invited to Great Yarmouth by the MP and later regicide Miles Corbet. He settles there, and from 1643, we see the development of his own separate church. I find this particularly fascinating in how it plays into sort of the tensions that lay behind witch hunting, because it’s both a separation, a division within the community again, one where the Puritans are beginning to fall out amongst themselves. But in particular it’s growth as a separate church peaks in 1645, the same time as the witch-hunt. Is also quite [00:09:00] remarkable in this involves a large number of women joining that community. So we see on an average two to one of the local converts are women, often without their husbands.
Danny Buck: And it’s followed up by the returning Puritan Presbyterian minister, a man by the name John Brinsley, providing a fantastic sermon called A Looking Glass for Good Women. The expectations of how these women should be behaving, which is basically continue to be Puritan. Again, it does include an exclusion saying this doesn’t include our congregationalists, our independent friends, but I can’t help but feel there’s gotta be some tension there, but he’s losing members of his the unification of the Puritan community.
Danny Buck: So this tension, the desire to return to a unified puritan community certainly feeds into a precondition for the members of the elite, the people in the town to support witch hunting. But a more vivid religious threat comes from a group of anabaptists, so these are people [00:10:00] who really are radical for the 17th century.
Danny Buck: I think that we’ve got a wonderful record of this, where John Brinsley, the puritan minister, writes this long letter to Thomas Edwards, the heresiographer, the man who just collects every awful religious view out there. And at one point, he describes it as the worst heresy since time began or since Christian history, when a John Boggis this former member of the army who’s come into the towns, part of garrison, he rolls up and he, first of all, he over grace, he says, “who are we offering thanks to? Not to God.” Another time he describes the Bible as but paper, and probably the most awful thing is he bursts into the puritan minister’s dinner and decides he’s gonna declare they’re gonna debate. So this real separate, private churches, separate communities, creating a real sense of fear and tension that makes this fear of people within your community.[00:11:00]
Danny Buck: Again, attempts to remove John Boggis come as 1645, just after the witch-hunt. It feels like a wider process of religious regeneration and attempt to make the community feel more cohesive. But again, this is still feeding off real fears and tensions. We’ve got people whose children have been languishing for the last year and a half being unwell.
Danny Buck: We have a problem of real economic turmoil caused by the civil wars that feed into this, but I can’t help but feel the religious element is striking in how it defines what’s possible and how people understand their conflict within their community.
Josh Hutchinson: And what were the key differences between the different religious groups?
Danny Buck: The conformist members of the Church of England, they believe in the book of common prayer. They see themselves as Protestant, but their neighbors believe they’re becoming more Catholic. They’ve [00:12:00] brought back in a lot of Catholic traditions.
Danny Buck: So we’ve got things like the rood screen that separates the priest doing the actual communion, looking more like the mass is in secret. The minister who comes in, Matthew Brooks, he puts back in stained glass windows. He removes this special seating for the local Puritans, so they could watch over him. The sense of bringing back power and authority to the minister, as opposed to the role of these local Puritans.
Danny Buck: Now for the Presbyterians, the people like John Brinsley, they want a much more reformed church. They want it to be plain. They have much more focus on giving sermons. There’s again the idea of sermon gadding. When John Brinsley is removed as minister, during the 1620s and the 1630s, his Puritan supporters in the town, they like his preaching so much they’re willing to travel five miles down the road, where he’s preaching in Lound, to go and hear him, so very much focused on the word. But again, that’s [00:13:00] still that sense of community. They seek a moral regeneration of the town. So we see them putting in reforms into local government, and it’s the ministers, their political supporters. They build new hospitals and workhouses, they build spaces to help people. They see that as part of their mission, but they also require people to follow the rules. They need to be married. They try and cut down on unlicensed ale houses. They have soldiers. So very much that focus on social regulation.
Danny Buck: The independents are the people around William Bridge. In some ways they’re quite similar that they believe in lots of these ideas of social regulation, but they don’t want to force people to be part of the Presbyterian church. Instead, they’re defined by the willingness to break.
Danny Buck: During the 1630s, when John Brinsley, he just goes down the road. These people feel that they’re not safe in England. England has become so corrupt, they want to go. So these are some of the people who are the basis of the Mayflower communities and the people who [00:14:00] go. So first of all, they go to the Netherlands, which obviously just across the road, a lot more religious toleration, but obviously some of them feel their parents are becoming a bit too Dutch, obviously want to then move on to the new world. But then some of them do stay in the Netherlands, they stay in touch, and they’re willing to do quite brave things to spread the word of God.
Danny Buck: There’s a couple of them. A man called William Burroughs, who was based in the Netherlands, who comes back to Great Yarmouth in 1635 to smuggle books while disguised as a veteran of the Dutch wars. And then the local MP hides him in his house. So still, there’s a belief. There’s still a connection, but what they want is to form separate covenant with God, form an elect group of people who are willing to worship in their own way, a much flatter structure, no bishops, no great meetings instead a lot more on their own conscience.
Danny Buck: Finally, we have religious radicals, people who want to meet God in their own way and often form private communities, so far beyond the [00:15:00] control of the government. In the 1630s, there’s a talk, what’s called a barn conventicle, where people are sneaking out to this hidden barn in the middle of the countryside. And they’ve got a glassmaker from London and a local alderman come up, and they just talk about things, discuss religion.
Danny Buck: We’ve got the anabaptists we’ve mentioned who seem to have no respect for the structures of the church or the expectations of Bible. Again, some of them obviously still exist in the 1630s, but in the 1640s with the collapse of the Church of England, with the hope for religious reformation, and with the army of the Eastern Association becoming a home for people whose views are unexpected, definitely not acceptable normally, we see a lot of these emerging and using the army as a means to maintain themselves in safety.
I’m looking forward to hearing your thoughts, as we go because religious radicalism, I think it’s a really interesting part of the story of New England [00:16:00] and the colonies there. So again, I believe there’s a famous Hutchinson involved in that story. How does this begin to tie into the fears and tension over the demonic presence in New England?
Josh Hutchinson: In New England, most of them were these independents that wanted particular churches, congregations, independent of each other. They did have ministerial councils that would meet, but otherwise they had no structure with bishops or archbishops. So initially the first generation, they’re all very much committed to this idea.
Josh Hutchinson: As you get into the second and third generation, a lot of the ministers are fearing that the people are backsliding and they’re becoming less Puritan, that they’re less committed to the vision of the new world as the new Jerusalem, which Salem got its name from.
Josh Hutchinson: They’re supposed to be this very pure, covenant community, everyone in [00:17:00] covenant with some congregation, some church somewhere, but the churches largely operating independently of one another. As you get down the line, the requirements for membership start to change in some of the churches. You have what’s called the halfway covenant, where children of members are allowed to become members without going through a conversion narrative, which was the requirement for their parents to get in, and they’re allowed to baptize their children. And then for those baptized children to become members without making this public, very public declaration of their faith and how they were converted. So there’s division, maybe half the churches adopt this rule and half of them say, “no, we’re going to stay pure.”
Josh Hutchinson: So you have in Salem Town, they’re on board with this halfway covenant. Where in the village, the [00:18:00] dominant faction, at least, the minister in 1692 is very opposed to the notion. He wants very strict requirements for membership, a very strict puritanical faith to be followed.
Josh Hutchinson: And when you get that division within Salem Village, between the supporters of the ministers, Samuel Parris, and his opponents, and that village had a 20 year history at that point of arguing over ministers. So it was a tradition in the community at that point to have this very heated conflict, one minister versus another or one minister versus we want to see who else is out there situation. So I think that is quite similar to what you described in Great Yarmouth, and I wonder was that kind of dynamic occurring in the rest of England as well?
There’s definitely a tension in, particularly, the [00:19:00] east coast towns that are particularly godly. And also some extent in London. Historically, they’ve had a process. A lot of these have been purchased by godly merchants, who’ve been able to therefore establish the ministers they wanted and the new reforms under Charles I, but trying to sweep those away, which creates that tension where you still have some places that are able to keep hold of their puritan ministers, other places remove them. You bring them in, and that creates a real source of this conflict we’re seeing religiously. Definitely places like Colchester down the way, Ipswich, all these connected. Again, it’s no coincidence these are often the places where you see their names being repeated New England. People are leaving there, following ministers to set up these new communities.
Josh Hutchinson: Right. You had mentioned a Burroughs and one of the famous characters in the Salem Witch Trials was a Burroughs, minister who was accused of having [00:20:00] Baptist tendencies. He hadn’t baptized most of his children, and that was part of the reason why he got caught up in the conflict.
Danny Buck: By 1690s, how settled is the Salem community? You’ve had you say two or three generations there, are they feeling something unique and new? Obviously we have the idea of the American identity is something that comes more the revolution, but is there a distinct sense that this colonial community having its own sense of itself, by this point?
Sarah Jack: I feel like they were still tug having tug of war over what that identity was gonna be.
Josh Hutchinson: Well, there was a sense in Massachusetts Bay Colony, especially involving the style of government, they very much wanted to be self govern. They really valued the original charter they had from the king. In 1684, King Charles II revoked their charter, and they didn’t have one again until [00:21:00] 1692. After the witch trials had begun, the new governor showed up with the new charter, and they were rather upset in the colony about that charter. They felt that they had lost some of their liberties as a unique government. They were forced to tolerate other religions. That was one of their big things. They didn’t want to tolerate the Quakers and the Anglicans and the Baptist.s Now, they had to accommodate Anglican services in their meeting houses in some places until Anglican meeting houses were built, which I believe you said in your thesis that in great Yarmouth, at the end, they split up the church into three parts. So that’s something of a situation like that by 1692.
Yes. I think that is itself really interesting. So ultimately I see a lot [00:22:00] of the tension of the moment of the witch hunt is about the struggle for unity versus toleration.
Danny Buck: It’s the point where it seems like unity is breaking down. And again, politics at this point is all focused on unity. So your charters, your corporations, again, these separate townships, politics is the idea that you work, you should work as one corporate body, like the frontest piece of Hobbs’ Leviathon. The corporation is one legal man who is made up of many men. So the reality has always been that people always fall out and have factions, but the ideal should be, they all work as one body. The right hand, shouldn’t be fighting the left hand. And the civil wars is a period when that fails because people are in conflict with each other, attempts to purge and remove people who disagree.
Danny Buck: I don’t think Great Yarmouth ever gets quite the job of purging during the point just before the [00:23:00] witch-hunt. It happens, certainly happens afterwards. And that in itself is quite interesting, but the attempt to push unity to again, when I go back to talk about these religious communities, there’s a letter from the Great Yarmouth corporation to members of the independent congregation to tell them to stop.
Danny Buck: We’ve had enough, we should only have one church, everyone together. So in this case, there’s that push for unity over toleration. And then it’s when it collapses, afterwards is when people then push for the opposite. So instead of having, we’re forcing everyone to be together, we find ways to work together. In Great Yarmouth, that takes another four years and a failed coup before they get round to that point where they can accept that and then accept division of their church.
Danny Buck: What a symbol of that, isn’t it? The one Great Yarmouth only has one church, one minister. They all come together still, Anglicans in the north aisle, Presbyterians in the south aisle, and the chancel, [00:24:00] you got the Independents. It’s quite surreal for a community where, you know, up until eight years before, no, even maybe four years before people had by law to attend the one church, listen to the one choice of ministers.
Danny Buck: But again, why this period is so earth shaking in terms of English history and probably, comparable to the shock of the reformation of your church broken up, to see it collapse and having to fend for yourself to some extent. So I can imagine a period where the godly have worked so long to build their communities in New England.
Danny Buck: You see that again, people working so long to build something. What happens when you can’t sustain it? When that dream has turned to ashes in your mouth? Something about the failure of the witch hunt is that it, it comes as a way to protect that, preserve that, but it never works. It’s not, it’s desperate.
Danny Buck: It’s a sense of the devil working amongst you attempt to pull, to purge the body politic of some, [00:25:00] a poison that’s has created a toxic heresy, symbolic of the very worst heresy going on amongst your community, but it can’t do that. It can’t bring back together what’s broken, what’s come untied in society.
Danny Buck: You have to find ways to retie yourselves back together. And the next little decade of history in Great Yarmouth remains so unsettled.
And you have that sense of a diabolical conspiracy in New England. Very much. They basically thought that everybody was out to get them. Even to some extent, the English government being out to ruin their plans for covenant community Puritan church. And they’re surrounded. They’re in a wilderness basically, as they see it. They believe that the original inhabitants of that wilderness worship the devil They have warfare with the French constantly.
Josh Hutchinson: They’re afraid of a papist conspiracy [00:26:00] of the Catholics coming against them, working in league with Satan and with his other worshipers already there. So they’re very much besieged in their eyes at that time of the witch trials.
Danny Buck: I think that’s a really nice comparison, the sense of the siege mentality. So obviously in England at this time, there’s the greater siege mentality of being at war with the king and that war taking on very much that cataclysmic, end of days feel. I imagine it must be similar during King Philip’s War, the sense that all these townships that were thriving are now forced on their uppers.
Danny Buck: In Great Yarmouth, there’s part of a wider trade collapse, as it’s reliant on merchants, is of starving strangling. This is the evidence of an increased population of people fleeing the countryside. On top of that, they are bouts of pestilence mentioned and in particular for Great Yarmouth, the great stranglehold, the besieging [00:27:00] comes from without, from the sea, where as you may have read there’s highly reliant on the herring fleet. Herring, delicious fish, part of the North Sea, but to catch it, you often have to go all the way up to Iceland, right up the North Sea, which is fine in peacetime, but in wartime, Great Yarmouth managed to make an enemy of its nearby neighbor the town of Lowestoft, and there’s one man called Thomas Allen, whose ship was in Great Yarmouth.
Danny Buck: They took it because he was involved in a royalist plot. He flees and he raises that piratical group of privateers in the king’s service and almost wipes out the herring fleet. So this is what’s reliant on the day-to-day living of most ordinary people in the town. That’s the kind of thing where if you think of the model witch carter’s charity refused as Keith Thomas argues, you can see why people Great Yarmouth would be starving.
Danny Buck: The herring, in some ways it’s the living because people go and fish it, sell it. There’s supplies from that. You have the industries linked to [00:28:00] that, so barrelmaking, ropemaking, protecting the keys. But on top of that, a certain amount of the catch was used as the funding for charitable exercises, so it’s like a special tax on it levied by the corporation.
Danny Buck: So you imagine that also collapses at the same time when everything else is going so economically wrong. On top of that, you have some really harsh winters, 1644, 1645, 1646. There isn’t enough money for coal. There’s no coal to be found at times. So people are starving, hungry, and then we have people coming, asking for charity, for support. As part of this, people get rejected for that. Things start going wrong.
Danny Buck: We see why some witchcraft accusations emerge, but they are seen as part of this great war against the great enemy. Certainly it’s something very catastrophic about being civil war on top of that, you’ve had soldiers garrisoned in Great Yarmouth, because it’s seen as a possible invasion [00:29:00] coast. The very top of Norfolk, called King’s Lynn, is seen as a possible entry point for the armies of the king. That is briefly held by a group of rebels, royalists supporting backed rebels for a couple of months, the summer of 1643. We know the supporters of the king on the continent. The queen Henrietta Maria is trying to raise money and mercenaries. And one of those ships is blown into Great Yarmouth, becomes part of their little own protection fleet, but also there’s the, this Great Yarmouth that’s just the south.
Danny Buck: Is this very flat area called Lovingland or Lovingland. I think today it’s Lovingland then it was Lovingland. Contrast, but it’s seems this perfect area to landing is where Lowestoft is, where they have this royalist uprising. So despite seeming in the middle, what’s the most secure part of parliamentary territory in the East Association, good Puritan towns, raising large bits of armies, the Homeland of Oliver Cromwell and his Ironside.
Danny Buck: It still seems fundamentally vulnerable. [00:30:00] I imagine, how far is Salem from the fighting in the 1680s?
Josh Hutchinson: It’s not terribly far. There’s a town called Andover. That’s just miles away. There’s one town in between Salem and Andover, and then beyond Andover there’s another town called Haverhill. Haverhill and Andover ultimately get attacked during King William’s War in the 1690s.
Josh Hutchinson: So they’re very much out near the frontier, exposed. The enemy comes through there, they’re in Salem essentially. So their outpost on the frontier, and you see a lot of accusations, especially in Andover actually has more witchcraft accusations than Salem.
Danny Buck: I think there has to be something to that. The way people rationalize this war against a papist enemy, against an enemy who’s not just, the enemy of [00:31:00] Parliament’s the enemy of God. The fact that Henrietta a cat Catholic is sending over mercenaries. The fact that there allegations that some of the witches in Norfolk are sending their familiars off to help prince Rupert.
Danny Buck: That is part of this papist, demonic conspiracy. Despite being, the second line of this conflict, and being uncomfortably close to billeted soldiers who are being radicalized with this conflict, sense of real tension there.
Josh Hutchinson: There was definitely tension. There was another coastal town called Gloucester just up the coast from Salem.
Josh Hutchinson: And they had sightings, allegedly, were probably not real, but they spotted allegedly French and native American soldiers in Gloucester in 1692 while the witch hunt is happening. So there’s a sense of panic there. One of the accused of witchcraft was [00:32:00] from wanna say Billerica, which is near Andover, and she stated specifically that, when she ultimately confesses to witchcraft, one of her reasons is that she was afraid of the Native Americans and the Devil promised that he would protect her.
Danny Buck: That’s fascinating.
Danny Buck: I also find this devil’s promise is fascinating as a whole. First of all, the Devil is the tempter, but also somehow often a failed figure. So the sense of the one case I’ve got a really good record of, the confession. There’s a woman called Elizabeth Bradwell. She’s old. She hasn’t got any family. I think the records aren’t sure if she’s a spinster or widow. She’s someone who seems to be very lonely. She’s reliant on charity from the local ministers. She’s asking for work or for charity, but she’s refused. So she goes home. She goes, first of all, to the man of business, he says, no, the master’s not here. I can’t give you [00:33:00] anything. She goes to the maid. The maid says the same thing. She goes home, she’s angry, she’s discontented. And this tall, black man appears in front of her and promises her revenge and no more need of money. It doesn’t say how much money he gets her, but it’s enough. And she must sign his book in her own blood. That it’s revenge and a little money. There’s not very much in some ways to damn yourself with.
Josh Hutchinson: There were some cases in Salem where it was a pair of shoes or a fashion book was all they were gonna get. Versus other cases where. One girl claimed that he offered her all the kingdoms that she saw from atop a great mountain that he took her to.
Josh Hutchinson: So you have this whole range from basically a pitance to everything.
Danny Buck: He’s also interesting figure, particularly in that confession I talked of. He does seem almost like a minister himself. He’s got his [00:34:00] little book, he requires her to sign in, he’s got his fancy pen dressed in black, quite an imposing figure. And again, we certainly, by the 1650s, their description of the Devil was the Great Quaker in England.
Danny Buck: What kind of shape does he take in Salem?
Josh Hutchinson: He’s described often as the black man. Sometimes he’s described as being tawny like a Native American. Other times he gets those ministerial features. He’s dressed in black. Sometimes he’s tall, sometimes he’s short, changes a lot. But sometimes he very much resembles that minister George Burroughs that we spoke of. He’s a little, dark-haired man dressed in black, carrying a book, getting people to sign a covenant with him like they would entering the church, but doing it in blood or red ink, or they had different ways of signing it. But generally it was red.
Danny Buck: [00:35:00] And does the tradition of the familiar cross over?
Josh Hutchinson: Very much. They have imps. They have a creature that was hairy all over, but like a man. They have a monkey with a rooster’s head as one of them, lots of cats and dogs. Sometimes pigs, people would shift into. They had a lot of birds, and one girl, they arrest this four year old girl, and she describes having a snake that would suck between her fingers and says that her mother, who was accused before her, gave her this snake as a familiar.
Danny Buck: It makes my reference to a Blackbird seem rather tame by comparison.
Josh Hutchinson: They had quite an imagination in some of these confessions. They get really elaborate.
Danny Buck: So obviously the process of examination is quite interesting. So in Great Yarmouth, we have just a [00:36:00] reference to midwives who are too expensive. So need to be they need to be limited to, I think, just four of them. So we’ve got Elizabeth Howard who’s one of the midwives. The corporation ordered 12 pence a day for their service and in the future, they will only to be hiring four women, cause they were just ruinously expensive to get the evidence there.
Danny Buck: Again, we have dark allegations about what Hopkins is doing. We know that some of the accused witches were being examined by the local ministers. So no, their bodies are being searched by the midwives. There’s no evidence for some of the harsh methods. Matthew Hopkins, who was invited in by the corporation to investigate the cases was famous for.
Danny Buck: So no swimming, no pricking. Again, suspect they’d been kept awake a while in the jail, but we’ve got no evidence of that. What kind of methods are being employed by those searching the witches in Salem?
Josh Hutchinson: You have the same with the midwives [00:37:00] searching for the witches marks, or in the case of the male suspects, they have a group of men search them, which sometimes is the jailer and whoever else they can enlist, the marshal, maybe the sheriff. And in some cases, they find these marks, they test them out, put a pin through the mark to see if anything comes out. If it’s insensitive, the person doesn’t feel it, then that’s a witch’s mark for sure. They have that going on. They have the magistrates doing the other examinations, basically grilling the suspect with a lot of leading questions starting out with, why are you a witch? When did you become a witch?
Josh Hutchinson: How long did you volunteer to serve for? How did Satan appear to you? They’re never asking them their side of the story. They’re telling them their side of the story. There was no swimming. There was a [00:38:00] case in Andover where they did a mass touch test, where they believed that the person that the witch had afflicted, by making contact with the witch, transferred the magic back to the witch and would be healed.
Josh Hutchinson: So they would take these afflicted girls who were having fits. They blindfold them, have them going around, randomly touching people. And if they stop having a fit, that’s a witch. So this actually happens in Andover where they were quite intense and belligerent in trying to get people to confess there.
Sarah Jack: The accused, they were blindfolded for that, were they not?
Josh Hutchinson: Yeah. Everybody’s blindfolded and they’re just going around touching people and trying to decide who’s a witch. Basically they round up dozens of people in Andover. I don’t know how many came out [00:39:00] of that event specifically.
Josh Hutchinson: But they’re doing that kind of testing. No pricking. There are couple cases, though, where they tie them neck and heels until the blood comes out of their nose, and then they get a confession.
Danny Buck: Yeah. I think I’ll probably confess at that point.
Josh Hutchinson: Yeah. And they leave them like that for hours and hours until that happens.
Josh Hutchinson: There’s some other cases where they might have done the thing of keeping them awake. There’s some petitions that referenced that idea, that they were basically out of their minds at the point that they confessed.
Danny Buck: Yeah, it is shocking, quite how close people were able to skirt the lines of what’s expected of legality. Again, partly, the argument of the witch hunt is that it is cruel necessity? That this is part of the war on demonic forces. Do you think that’s why these things burn out so quickly? The [00:40:00] very fact you’re having to create these emergency measures. The fact you’re having to carry something out, and it’s supposed to be this radical solution and it doesn’t work. And also it’s is just so traumatic for everyone involved. Even those making accusations.
Danny Buck: Like in Great Yarmouth we have 15 people accused by the end of the September. So we start off with the first accusations, April 1645, last ones in September of that year, we have half of them are convicted lead to hanging in that year. And then a further five the next year come to trial. None of ’em are found guilty, already the desire to carry this out all burnt out. The midwives are too expensive. Hopkins isn’t invited back. It seems like it’s this very sharp flame, but it can’t be sustained very long.
Sarah Jack: Josh and I were talking about how quickly that turned, that he had been invited on the first incident and [00:41:00] then was not called for the second.
Danny Buck: Again, partly it’s Hopkins’s own myth. He’s someone who’s very effective.. But for me, he is fantastic as this sort of shamanistic figure comes in. He resolves your problem. He’s invited in, but that only works as long as he’s effective.
Danny Buck: Certainly with Great Yarmouth, I feel like Hopkins has already had a bit of a dry run, because he has been invited to previous other towns connected to the MP in Great Yarmouth, Miles Corbet, where he also acts as the judge. The title at the time is recorder. So we’ve already, got Aldeburgh further down the coast in Suffolk, where he is recorder, where he’s obviously been involved in trials where Hopkins has arrived, and obviously Hopkins built his reputation first of all, in Essex, where he’s obviously been very successful about getting conviction after conviction. But already by the middle of 1645, I think his legend is beginning to weigh. People are criticizing his methodology. So got Thomas Scott at the same time. People are feeling [00:42:00] he’s not as effective, and they’re paying him quite a lot for this.
Danny Buck: He obviously he’s a gentleman. I think it’s too cynical to see him as fleecing people to do this. I think he believes he’s got the methodology. I think he believes he owes certain level of respect for his status. Now his self-declared Witchfinder General status, which requires people to pay for his lodging as a gentleman should be kept.
Danny Buck: But that’s still gonna put you off as a time when I’ve mentioned tax income is gonna be down cause of the problems of the trade collapse. The North Sea is lousy with pirates. When they all know people are suffering because their herring has been collapsed, there’s plague going on. Providing the support for ordinary people is now it’s much bigger burden.
Danny Buck: So you can justify bringing Hopkins as a short term response, but you can’t because the English system, he doesn’t get rewarded for this, the money doesn’t come in from witchcraft trials, you might get somewhere like Germany where they can self sustain, but maybe a couple of [00:43:00] years. Instead, yeah, he burns himself out.
Danny Buck: Which doesn’t help that. And on top of that, therefore that the crisis continues in these towns unabated, and it’s from 1646, we see that for religious toleration, as opposed to exclusion, reduces other pressure, I think of the witch hunt, but what brings the dying down in New England?
Josh Hutchinson: In New England, I think they just reach critical mass with the number of accusations. And they’re starting to target the wealthier, more influential people. There’s a rumor that they accuse the wife of the governor himself. But they’re going through these kind of brutal methods, especially in Andover.
Josh Hutchinson: So you’re accumulating resistance that way. There’s a lot of petitions starting to come in saying these people confessed, but they didn’t mean it, because they were forced into it, driven to [00:44:00] it. You have those things. You have just the quality of the people that they’re accusing very much religious people.
Josh Hutchinson: You have Sarah’s ancestor, Rebecca Nurse. She’s seen as a pillar of the religious community in Salem Village, and yet she’s accused. So you get that village divided fairly early on, and other towns that it spreads to, you have similar incidents there. In Salem town. They accuse the minister’s daughter. In Andover, they’re accusing dozens of people related to the minister. And you just get this cumulative effect from those types of things.
Sarah Jack: One of the comparisons between Great Yarmouth and the Salem accusations that I noticed was I believe it was in 1646, when it really mattered if they [00:45:00] had somebody that was standing up for them, if they were attached to a male or a powerful person, but in Salem, they were gathering lots of support and signatures.
Sarah Jack: And that still was not like that. It looked like it was gonna help Rebecca, but then it wasn’t enough. The governor didn’t do anything with all of those signatures.
Josh Hutchinson: Right? At one point, the governor does issue a reprieve of Rebecca Nurse, but then some people who aren’t named, Salem gentlemen, show up and pressure him, and he reverses that. And her sister Mary Towne Esty is actually released from jail. The afflicted people have basically double the fits that they were having before, and the court reverses on that. But you have these petitions starting to gather steam, dozens of people signing [00:46:00] them. There’s one for a woman named Mary Bradbury, which has 200 signatures on it.
Josh Hutchinson: So you have a lot of support for the accused that builds as these popular people are getting accused.
Danny Buck: Yeah, I think the closest we get to that in Great Yarmouth big case is that of the local astrologer Mark Prynn, it was a faceting character. He’s someone who the local MP has a grudge against for quite some time. Cuz there’s a first accusation, 1637. Then comes back again, 1645. It’s the case I’ve really enjoyed, cause I’ve got to talk about it in length in a second article, because this blows up in 1645 in a really interesting way. Because obviously astrology is this fine line. The astrologers themselves claim it’s Christian, it’s science, it’s very ordered and disciplined, it’s about just understanding the stars. This chap, he’s doing a good enough job that people are asking him for lost hats, lost [00:47:00] cushions, lost metal items. So he’s making it as a side hustle, as I think they’d say today between his job as an actual farmer, a tenant farmer. He’s interesting cause he’s got links to the local conformist Church of England minister. He’s one of his tenants, and later the assistant to the minister, Thomas Cheshire, comes back to defend the farmer Mr. Prynn later. But it, but what’s really interesting for the case is the MP involved, the recorder Miles Corbet, he’s made a few enemies, and I’ve got this fantastic 12 stanza poem by the water poet, John Taylor, who just hates Corbet so much. So he uses this case as a way to discredit him. And I think this is part of the reason why I think it’s hard to sustain that campaign when you’re being mocked for it.
Danny Buck: I think this in so much prefigures what goes on in England after the Restoration, where belief in witchcraft is used as a way to label Puritans as superstitious, as foolish in a way that [00:48:00] I don’t think quite manages to get across the colonies in quite the same way. But in short, what happens is that according to the satirical poem, Corbet looks at the collection of astrological books and believes they’ve referenced demons and devils, whether they’re in fact star constellations, or just names of Arabic philosophers.
Danny Buck: So again, it’s trying to make Corbet look credulous and foolish in a way that puritan fears of witches are being increasingly seen as something ridiculous. You see it, the civil war, as well, and Mark Stoyle’s written really convincingly on the poem about Prince Rupert’s dog, Boy, being a familiar, being a royalist satire that already it’s mocked the Puritan sphere of the demonic.
Danny Buck: But in this case, according to the poet, John Taylor, Prynn is just a conman. His friend, Thomas Cheshire comes up speak for him and says, no, he can’t be a demonic. He’s not raising spirits. He’s just conning old ladies out of money. And so making the [00:49:00] whole thing look ridiculous. And in particular making Corbet’s fear of the demonic, witches, and of this suppose seemingly harmless, man, as some kind of sorceror, as something that makes them just look silly.
Danny Buck: And I think that is also something that, that brings an end to general fears is seeing the people making these accusations, not as concerned citizens, as people desperately fearful of an enemy within, but citizens somehow laughably frightened of their aging neighbors or a strange man up the road who just reads almanacs for a living.
Danny Buck: Yeah. I dunno. Is that something you ever see New England, some kind of mockery of how ridiculous the whole thing has become?
Josh Hutchinson: You get some mockery at the very end of it. There’s a man named Thomas Brattle, who’s a scientist, among other things. And he writes a famous letter in October 1692, where he [00:50:00] criticizes the whole philosophy of how witchcraft is supposed to work, how they employ the touch test, why they employ it.
Josh Hutchinson: He criticizes those things. He criticizes the spectral evidence that they’re using. Did they have spectral evidence in Great Yarmouth?
Danny Buck: The only thing I’ve seen mentioned is people mention raising spirits as were the crimes. But no, allegedly Elizabeth Bradwell uses a wax poppet to it buried, which is supposed to create illness, but they never find it. By the time they go and dig it up, it has either rotted away or was never there.
Danny Buck: But spectral evidence as a whole, it’s just reliant on confessions.
Josh Hutchinson: In Salem, they very much rely on spectral evidence. They believe and accuse the suspects of physically being in one place while their spirit goes out to other places to afflict, and their spirit can travel any distance they want [00:51:00] to, 20 miles or more in an instant and afflict somebody, while you have witnesses saying, “I saw them at home. They were at home with me. They couldn’t have done that.” But yet these afflicted, mostly young girls, are coming together and saying, we all saw this happen and they use that evidence, even though we’ve spoken before on the show about the Connecticut witch trials. In Connecticut, you have John Winthrop, Jr. serving as governor for a long time. He’s actually an alchemist, a scientist, and he disputes the spectral evidence, says you need to have at least two witnesses seeing these things happen at the same time, you can’t have one witness come in and say, “I saw it this time,” another witness [00:52:00] saying, “I saw this other incident.” You need to corroborate. So he gets rid of spectral evidence before Salem happens. This is in the 1650s, 60s, 70s. But then interestingly enough, his son Waitstill Winthrop is one of the judges at Salem who accepts the spectral evidence.
Danny Buck: Interesting how this all believes have such a hold over such a time.
Josh Hutchinson: Early on, the judges asked a group of Boston area ministers for advice. They wrote what’s called the return of several ministers. In it, they’re cautioning against the use of spectral evidence and against some of the other aspects, but then at the very end Cotton Mather, one of the most famous of the divines in New England, writes on there, but proceed vigorously against all those who have rendered [00:53:00] themselves obnoxious. So he’s advocating for speedy trials, a quick resolution to this, because he very much believes in the diabolical conspiracy and sort of contradicts what the rest of the letter said.
Josh Hutchinson: So the judges choose to basically ignore all of the letter, except for that last bit.
Sarah Jack: When Dr. Buck asked about mockery, I was thinking Ben Franklin came to mind because there’s that essay that possibly he wrote in 1730, “A Witch Trial at Mount Holly.” That just popped into my mind. So I was thinking about that’s that was like, 40 years after witch trials.
Danny Buck: Again, just the sort of scale of history that again, we’ve got Rebecca Nurse, Sarah Cloyce, both of these, and Mary Towne, they leave Yarmouth 10, 15 years before the trial in the big witch-hunt in Great Yarmouth. We’ve got trial happening. Then the people of that are people who know Ben Franklin and then lead [00:54:00] onto the revolution, only a couple of generations of that span. That’s fascinating. Also, I think it’s very interesting when you talk about Franklin’s mockery, comparing that to the famous poem, which mocks a lot of the civil wars by Samuel Butler, “Hudibras.” He brings in the figure of Hopkins as someone who’s got the devil’s book, he’s secretly a witch himself, and then is hanged for it.
Danny Buck: When in fact he died of tuberculosis a couple of years afterwards. That again, that mock of making it the past, finding a way to get past it and reject that era. I think that’s quite interesting as how you get perspective past it and try and reduce the horror of it all, perhaps.
Josh Hutchinson: Yeah. It’s an interesting point. How this spread of time works there, because in Salem, the oldest victim is 81 years old at the time that he’s pressed to death with stones, [00:55:00] because he refused to stand trial. So they buried him in stones essentially until he refuses to confess, he refuses to stand trial, but he’s 81 years old. So he’s born in around 1611. And you have him on the one end where you have these young afflicted girls. And you have a man named Joseph Putnam is one of the early critics of the trials. He’s related to the chief accusers, the Putman family, but his son, Israel, is a major general in Washington’s army. So just one generation apart, Salem Witch Trials, Revolution.
Danny Buck: Cause again, the whole era is this such a transformation point in global history, but particularly in the Atlantic world, I’ve found it very interesting to read book recently on the regicides who escaped to [00:56:00] America. And the fact that they were able to hide out there for so long and became part of this founding myth of Republican America, which, you know, how this, the two nations interlinked, but also separating at this point, in some cases for some people, the sort of Puritan communities of New England represent what England could have been become, if it didn’t decide to go crawling back to the king. And that sense of those sort destinies and both the positives and negatives of that we can see of the communities riven by a godly dream of regeneration and living a better life. But also with that diabolical fear, seems such an interesting contrast.
Danny Buck: Go back to the Puritans, the same people who are pushing for the witch hunt are the people pushing for new workhouses. It’s such a contradiction at times, people who want to make the world so much better, kinder a lot of ways where people are struggling, but the same people who are [00:57:00] willing to bully a Church of England minister, threaten to throw sand and lime in his eyes to protect their community.
Danny Buck: It’s so wonderfully vivid.
Josh Hutchinson: It’s a fascinating period of history, as you mentioned, there’s such profound change going on. And in a lot of ways that change itself is what’s driving these witch hunts. It’s maybe growing pains. You could describe it as, or all that conflict. They’re trying to pin that conflict on Satan and his agents.
Danny Buck: Yeah. It’s a real sense of a lost identity, I think, or losing identity. I think you could probably put the sort of a hundred years after reformation in England are times when people are really struggling to define themselves and their community, because it is something that’s become very changeable and flexible.
Danny Buck: The classic cases, if you go back to things like the Pendle Witch Trials, where [00:58:00] people, the magic there is allegedly a form of the sympathetic magic that comes from the Catholic medieval traditions that survived, that is a need for folk magic. And to take that away to desacrilize the world. You leave the darkness and the danger there, but you remove a lot the ways that people can combat that. As interesting with a lot of the religious nonconformance groups that emerge, like the Quakers and others. Peter writes about this fascinatingly, that the idea that witchcraft becomes a possession becomes part of their tool.
Danny Buck: So they seek to restore some of that magic to the world. The age of miracles, if you believe in miracles, positive miracles, like the Quakers do be able to speak in tongue, being able to form a relationship with God. That means there’s still room there for the demonic, but also room to protect yourself from it, to be able to be the godly people who can push out the spirits, inhabiting people, but it, then it makes the [00:59:00] identity of witchcraft so much more complex and harder for people who see themselves as orthodox to deal with, if it’s something that’s being taken up with, people who are a lot more radical.
Josh Hutchinson: That’s an excellent point. You have a great shift there when the reformation happens, and they strip all of those Catholic rites, like exorcism and other protective magic kind of elements, as the reformers see it, anyways, as magic. And then you’re left with nothing but witches and the idea of the satanic pact, where people are actually in league with Satan, physically meeting him and covenanting.
Danny Buck: Okay. There’s definitely a case. There are two options for you. If you are godly enough, if you go to church enough, the devil can’t harm you. If you haven’t got that, you’re a small child, then you’re in danger and it doesn’t seem, there’s no kind of protection available except [01:00:00] to get the person to confess, to get the ministers involved, to defeat the magic.
Danny Buck: The power to defeat witchcraft seemed to move upwards in the social scale. Your gentlemen like Hopkins, your witchfinders, your magistrates, the judges who can be given God’s power to judge the unworthy and to deal with them, or ministers who are educated enough to know what’s going on, fits in some of the, I the idea of Puritan and the focus on the words, the focus on ministry.
Sarah Jack: I’m really thinking about the Quaker thing and that piece of their power, their godliness, giving them power over evil, that progression of personal religion. That’s very interesting. My mind’s thinking about that now.
Danny Buck: They say also interesting because people take it the opposite way.
Danny Buck: Elmer written fantastic on this, that the fact they can do miracles means, they seem to be angels clad in rayments of light, but are they secretly of the devil’s party? It’s upon the 1650s where the devil is [01:01:00] called the great Quaker, as a belief that the miracles being done by men like George Fox are, in fact, demonic magic, or that the fact that they suddenly start spreading so quickly, they’re bewitching people.
Danny Buck: There’s a contemporary theory that the ribbons they were giving out were actually charms. During the 1650s, they are so controversial, sometimes they’re playing Jesus, one of them entering Bristol on a donkey, having palm leaves thrown in front of him, sometimes seem to be linked to plots of revolution.
Danny Buck: They’re so nebulous as well that they could be seen as this underground force, but it’s interesting that they, despite these fears of them, there isn’t, the pressure to condemn them as witch is, they’re called witches behind their back. You face these allegations, but they’re not convicted of that.
Danny Buck: So as the, of heresy, so this locks up for being annoying, but they never faced witchcraft accusations against them, even though the popular imagination casts them as witches, which again, post that [01:02:00] shift of that push for toleration after the civil wars.
Josh Hutchinson: Now in Massachusetts Bay, they famously did hang Quakers prior to the Salem witch trials. I believe some decades before they hanged four Quakers. In the Salem witch trials, there are some suspects that have these kind of nebulous connections to Quakers, and that’s believed to be a factor by some, or at least as a possibility.
Josh Hutchinson: There’s a community called Lynn that has a lot of Quakers in it. And so there are suspects from that community that have familial connections and might be suspected of having Quaker tendencies themselves. But there’s no direct, “this person is a Quaker. Let’s hang them as a witch.” You don’t get that direct confrontation as far as I see.
Sarah Jack: And Josh, which executed, accused, quoted [01:03:00] a Quaker curse?
Josh Hutchinson: Sarah Good. When she said, “the Devil will give you blood to drink,” that was from the Bible, but it was used in a famous Quaker sermon or other publication. That was directed to the minister Nicholas Noyes. And then he’s believed to have actually died with blood in his mouth. That’s a famous legend associated with it. There’s a couple curses.
Danny Buck: We can’t let face good in the way of a good story.
Josh Hutchinson: No. Yeah. Don’t let the facts get in the way or anything like that.
Danny Buck: I think my favorite, one of that is, is nearby King’s Lynn. I mentioned before the story of a witch accused there, I think earlier than the Hopkins hunt who was being burnt. So again, popular folk story, her heart exploded out, and you can still see the patch on the nearby church where her exploded heart hit it.
Josh Hutchinson: [01:04:00] That’s intense.
Danny Buck: We got the, again, the sense of wilderness sometimes, which again, we think of England is pretty tamed, but the idea of the giant demonic dog, which is seen, familiars. We also have the story of black shook, who’s again, a dog that represents the devil that’s supposedly lurks in East Anglia and takes the unwary.
Danny Buck: How does that compare to the actual wildlife of new England? Like it is literally dangerous to leave your streets. Not only with the Native Americans, French, but still surrounded by wolves and there’s real sense of wilderness in a way that maybe coastal towns with their salt flats and their bleakness on a sort of North Sea wind in the winter might feel, but not gonna be the same as New England and it’s majesty and harshness and cruelty.
Josh Hutchinson: You still have mountain lions, bears, wolves. They’re all over the place. They have bounties on wolves. You kill a wolf and pin its head to the side of [01:05:00] the church. That sort of thing’s still going on, and you do get stories. There’s one girl, Abigail Hobbs, who’s about 15 when she’s accused, but she said that years earlier, when she lived on the frontier in Maine, that a black dog came to her and was the devil in the form of a dog and spoke with her and got her to agree to be a witch.
Josh Hutchinson: And there’s a case with Sarah Good. They accuse her of, it’s unclear whether they’re accusing her of becoming a wolf or sending a wolf to chase one of them, but allegedly this wolf comes from Sarah Good in some way and chases one of the afflicted persons.
Danny Buck: That’s obviously the foundation myth of Matthew Hopkins and the fact he went out there and was faced this giant black dog. His dog ran away, but he stood firm, as evidence he was [01:06:00] being pursued by these witches. Oh there is one, there is some preventative magic, used in East Anglia, which needs to come across this period with the witch bottle.
Danny Buck: Is this something we see sometimes in New England, the fact that people fill a bottle full of urine, that urine’s believed to contain the magic, often soaking some iron and then put into the fire as way to break.
Josh Hutchinson: You have a variety. We just spoke with someone a few days ago about folk magic in Salem. One of the things that they would do would be to nail a horseshoe above their door to prevent a witch from entering.
Josh Hutchinson: They’d also bury things in or near the hearth to prevent a witch from coming down the chimney. You still find in these old houses, shoes, dead cats, interesting artifacts. You do have some stories of the witch bottle itself. They bake a witch cake to identify a witch. They make a cake, they feed it to a dog and it’s unclear how they [01:07:00] expected to identify the witch, but that was their practice in one case.
Danny Buck: Some of those sound all too familiar, obviously these, the same communities, the same traditions survive. There’s this one dead cat I’ve seen for the Ipswich museum collection a couple of times now. Shoes survive that.
Danny Buck: That’s really interesting. Is there any tradition of marks above the hearth as well as a, for protection?
Josh Hutchinson: Oh, there are, what they call daisy wheels?
Sarah Jack: And hexafoil.
Josh Hutchinson: Hexafoils. That’s what it is. Yeah. They have hexafoils in various locations.
Danny Buck: Yeah. That’s definitely something that’s come directly over.
Danny Buck: Fantastic collection. I think they’re referred Germany as witches marks, but definitely that protective magic, these interest and exit points. You think these communities, they’re still keeping them going. Even that far across the ocean, even these godly communities, these little things that are meant to keep you safe in a world that’s so uncertain.
Josh Hutchinson: And this in 1692. It’s also a few generations removed by that [01:08:00] point. You still have these older individuals the Towne sisters that were born in England and raised by English parents. So they would have those traditions still, but you also have people who are grandchildren or great-grandchildren of the original settlers, and they still believe the very same folk traditions.
Danny Buck: I always find interesting. I’m gonna go complete tangent about the idea of folk, traditions and land, but land that isn’t one you’ve grown up in, because I recently went to SU who, which is this Anglo burial. And you imagine these are people who’ve come over maybe a hundred years before they found places of sacred memory to the previous people who were there.
Danny Buck: And again, not just the recent people like iron age settlements, ancient hinges, and they use those to build their new holy grounds and these important sites that overlook the river and become a place of power for their Kings. And, but they talk about these gods the Anglo-Saxon [01:09:00] gods Odin, Thor. I wonder, is there any sense that the locations picked by the settlers in New England, are these places that were of importance and memory to the Native Americans, and how do they cope with the sort of magic, if especially you say they mentioned the practices of the Native Americas they see as demonic?
Josh Hutchinson: The places they settle largely are along the coast. They’re in places that were visited by disease and where the natives had been established for many hundreds or thousands of years, but have been annihilated by disease brought by European fishermen. So they find these cleared lands, and they just take over where the natives had the before.
Josh Hutchinson: So some of those areas must have been considered sacred or been their burial grounds.
Danny Buck: So there’s no sense of trying to resacrilize them as bringing them into Christian harvest is [01:10:00] it’s something I thought about before just occurred to me. But how do you make this place yours and make it a godly place afterit’s been this godless wilderness?
Josh Hutchinson: I don’t think they did any consecration. My understanding of the Puritans, they didn’t consecrate the grounds. But they would build their meeting house, one of the first things they would do, and introduce their ministry. And they did they did attempt to convert the natives. They translated the Bible into Algonquin
Sarah Jack: I was just thinking Josh with Kings Philip’s war, I believe that some of the Native Americans that were converted were then used politically, in trickery during some of the incidents and battles.
Josh Hutchinson: There was a case I remember where one of the Christian Indians, is what they called the [01:11:00] converts, and they had whole towns of Christian Indians, but one of the Christian Indians at one time sees other Native Americans from the other side of the war, tricks them into coming over, and then kills them.
Sarah Jack: It just really seems like there was not an element of wanting to help them preserve any of their own sacredness of the land.
Josh Hutchinson: There seemed to have been every effort made to drive that out of the land and Christianize the entire land, anglicize it. They wanted it, I mean they wanted it all basically.
Danny Buck: Make it literally new England in every way, transport entire villages across, creating the space, but without the baggage of the Catholic past.
Danny Buck: Again, the sort of revolutionary element of you see that in the civil war, the prelude to Matthew Hopkins at the arrival of William Dowsing, the commissioner for removing idolatrous images. So [01:12:00] where first William dowsing goes to the church to break down the corrupted images of the past.
Danny Buck: It’s no coincidence. It can’t be a coincidence that Matthew Hopkins follows the same route to then remove the demonic influences in the community. And that desire for restoring, not even restoring to, to break that, which is corrupt and to break it down, rebuild. And I suppose that must be easier when you’ve got almost a, I don’t think the Native Americans see it as that, but what the settlers in New England see is a blank slate.
Danny Buck: And I suppose the tension there by the 1690s, if you’ve got, you’ve had a blank slate, what happens to that blank slate after you’ve been there a while and things aren’t going perfectly?
Josh Hutchinson: Just wanna ask if you have any other point you wanna make, any project you’re working on that you wanted to talk about?
Danny Buck: My big fascination is to try and find out more about the regicide Miles Corbet. He is a fascinating man. He comes from relative obscurity. He’s a second son of a minor [01:13:00] gentry figure in Sprowston, which is just the north of Norwich, so my home territory. He goes to Lincolns Inn. He becomes a lawyer.
Danny Buck: He comes back and becomes Great Yarmouth’s recorder, so he’s actually their judge. He’s the secretary, so he mans the records of the corporation and becomes indispensable to them. Eventually he ends up as the MP, but he’s had this, first of all, his religion. He’s happy to work with the Puritans, but he’s already showing independent tendencies.
Danny Buck: But yes, he starts bringing up witchcraft cases in the 1630s, 1637. We’ve got obviously Mark Prynn, and there’s another woman who’s sent to Norwich Castle. I know nothing about her. I’d love to know more, called violet Smith. She’s just sent to the, again, the major capital, that’s all the reference I’ve got in the assembly book.
Danny Buck: And again, cuz her trial is in Norwich. No records in Great Yarmouth, so still needs a bit more digging. He obviously becomes more important in the Long Parliament, the civil war begins. [01:14:00] So obviously that parliament keeps going. He gains a bit of a reputation, not always a good one. Rumors he’s a bit corrupt, rumors he’s engaging in dodgy practices, or he’s just a bit dim, but he’s largely successful.
Danny Buck: But his reputation does seem to be linked to Hopkins in 1645, because he’s in three communities affected by the witch-hunt. So in Aldeburgh, I’ve got chance visited there the weekend, this beautiful, Elizabethan Moot house, another courthouse. These old, converted merchant houses where he was sat there in judgment. Then obviously to Great Yarmouth.
Danny Buck: After Great Yarmouth, to King’s Lynn, so all around the coast, these communities he’s recorded for and Hopkins follows. That can’t be a coincidence. That’s one part of that. But then after this, his reputation declines, in part because he is involved in the regicide. So he’s the last person to sign his name to King Charles I’s death warrant.
Danny Buck: Not his best decision, I’m not [01:15:00] gonna lie. So catches up to him after the restoration. But, um, during the, um, protectorate, for some reason I think he might be his religion, he keeps being referred to as a Jew. Again, he’s, as far as I know, his family has been in Sprowston since Adam, or pretty close to it.
Danny Buck: So I’ve got no reason to think he’s actually Jewish, but he’s also suddenly described as swarthy. He’s very dark. Like there’s this awful royalist propaganda pieces in newspapers talking about how the Earl of Warrick suddenly finds him as coach and starts beating him thinking he’s the devil. Cause he’s so dark.
Danny Buck: And again, he meeting him just to the place where Charles was executed so good of curse. Another, accusing him impropriety on a boat with, uh, a woman of negotiable affection, which is obviously very untoward, but as far as I know, we’ve got this lovely diary. It’s beautiful. It’s like four pages folded together, in which he [01:16:00] lists, you know, when his children are born, his little thoughts, and his marriage dates. It’s so sweet. You know, it’s hard to imagine him of, of having a liaison on a boat in the river Thames and allegedly being beaten up by some other fellows. So his dark reputation, his interest in witchcraft, possibly some corruption involved in Ireland after the Oliver Cromwell’s conquest there. They became a fascinating figure that should tie up together.
Danny Buck: I got a chance to explore him with his feud with Mark Prynn, but it seems more to go with that. Obviously the east coast of England needs a lot more exploration.
Danny Buck: We’re very lucky now to been living in a sort of bit of a renaissance in witchcraft studies of various certain kinds, all kinds of different interpretation approaches.
Danny Buck: And I’m lucky that Peter Elmer, the other political witch-hunt chap has retired, so I’m not doing too badly. We live in a real era when people are exploring the witch in so many different [01:17:00] angles. So it’ll keep you busy and me busy hopefully for the next few years.
Josh Hutchinson: Sarah and I have talked about this a lot. It seems like all the time there’s some new discovery. Um, we’ve learned about cases that weren’t even known about before. Uh, get more details on the cases and the background of them. There’s so many dozens of researchers. We have this whole, long list of a hundred some people we want to talk to, and that’ll keep us busy for a while, but we’re very grateful that you came on the show.
Josh Hutchinson: It’s been a very wonderful chat for us.
Danny Buck: I think if anything I’ve learned more from this than probably you and your audience. So I’ve, I’ve really enjoyed my time.
Josh Hutchinson: Oh, we’ve learned so much from your thesis and from what you’ve said today.
Sarah Jack: Absolutely. Yeah. I, I just, the word essential came to my mind when I was thinking about the research you did.
Sarah Jack: That [01:18:00] what you did your, um, research on is essential to what is happening. With research now, with the, which Charles, like we’re talking about just the Renaissance that you said. So I think having all of that documentation and the, all of the facets of, um, what brewed the perfect environment for these witchcraft.
Sarah Jack: I, I’m just, I’m so thrilled that you did that study. Thank you very much.
Josh Hutchinson: Yeah. Thank you for coming. It’s been wonderful. Thank you. Thank you very much. Hey, Sharon.
Danny Buck: Thank you. Cheer.
Danny Buck: Cheer.
Josh Hutchinson: And now Sarah has an update on witchcraft related persecution going on now.
Josh Hutchinson: Thank you, Sarah, for shining a light on these dark events.
Sarah Jack: You’re welcome.
Josh Hutchinson: Thank you all for listening to Thou Shalt Not Suffer: The Witch Trial Podcast.
Sarah Jack: I’m really looking forward to next week’s topic with Cassandra Roberts [01:19:00] Hesseltine and Dr. Annika Hylmo. We are going to discuss their documentary, The Last Witch.
Sarah Jack: The Last Witch follows the eighth grade class from North Andover Massachusetts and their teacher, Carrie LaPierre, as they’ve worked to exonerate forgotten accused witch Elizabeth Johnson, Jr.
Sarah Jack: We will hear from them on what that journey has been, what it means to descendants and the students. And for Elizabeth Johnson, Jr.
Josh Hutchinson: Like, subscribe, or follow wherever you get your podcasts.
Sarah Jack: Goodbye.
Josh Hutchinson: Have a great today and a beautiful tomorrow. Thou shalt tune in next week.
In May 1692, one of Boston’s most respected citizens walked into a Salem courtroomโand the accusers couldn’t even identify him. Captain John Alden Jr., son of Mayflower passengers and decorated war hero, seemed an unlikely target for witchcraft accusations. But his connections to Native Americans and the French made him dangerous in the eyes of wartime Massachusetts.
What happened when Salem’s witch hunt reached beyond the village to pull in a prominent Bostonian with impeccable colonial credentials? This episode examines how Captain Alden’s examination revealed the absurdity and danger of the spectral evidence system and how his escape became one of the trial period’s most dramatic moments.
From his parents’ legendary Plymouth courtship to his own flight from justice, Captain Alden’s story shows us who could be accused, who could survive, and what it took to navigate Salem’s machinery of suspicion.
Episode Highlights:
John Alden Sr. and Priscilla: The last surviving Mayflower passenger and the marriage that inspired Longfellow
Captain Alden’s controversial fur trading and the rumors that made him a target
The chaotic May 31st examination where accusers needed prompting
The touch test, the sword, and the claims of “Indian Papooses”
His September escape to Duxbury and surprising return
Key Figures:
Captain John Alden Jr., John & Priscilla Alden, Judges Bartholomew Gedney and John Richards, Rev. Samuel Willard, Robert Calef
Why do witchcraft accusations persist in modern India, and how do gender and caste inequalities fuel this cycle of violence despite legal protections?
Join Josh Hutchinson and Sarah Jack for a powerful conversation with Bharvi Shahi, a final-year law student at the School of Legal Studies, REVA University, currently pursuing her LL.M. at Christ University, Bengaluru, and Razina Ahmed, Assistant Professor of Law at the School of Law, Presidency University, Bengaluru about from their research work in Northeast India’s tribal communities and international human rights law.
they explore the complex intersection of belief, tradition, and human rights violations in Northeast India’s tribal communities related to witchcraft accusations.
What You’ll Learn:
Understand the critical difference between cultural beliefs and harmful practices under international human rights law. Explore how accusations emerge within community structures when illness or misfortune strikes and medical care is inaccessible. Learn why India’s state-level witchcraft laws face massive implementation challenges, and discover the reality of witch-hunt victim communities living in isolation. Our guests reveal how patriarchal structures weaponize supernatural accusations to control and exclude women.
Razina Ahmed shares firsthand research challenges, including the startling moment an NGO declined to help her visit a village of survivors, revealing how deeply stigma affects even those working in advocacy. Bharvi Shahi examines how freedom of belief becomes weaponized against the most vulnerable: widows, elderly women, and those with disabilities. This episode reveals how community fear, social isolation, and supernatural accusations create complexities that legal protections alone cannot resolve.
Keywords: witch hunts India, tribal communities Northeast India, witchcraft accusations, gender-based violence, human rights violations India, superstition and law, vulnerable women, Assam tribal communities, Implementing Human rights, belief vs harmful practices
Josh Hutchinson: Welcome to The Thing About Witch Hunts. I’m Josh Hutchinson.
Sarah Jack: I’m Sarah Jack Skellington.
Josh Hutchinson: So Sarah, quick question. If you saw a very tall man with no face watching you from the edge of the woods, would you run toward him or away from him?
Sarah Jack: I’ve got a bunch of questions for him, so I am going to run towards him.
Josh Hutchinson: Well, of course you are.
Sarah Jack: Does he have tentacles?
Josh Hutchinson: Oh, he’s got tentacles. All right.
Sarah Jack: I have questions. I gotta go find him.
Josh Hutchinson: Ah, it looks like you have company.
Sarah Jack: I hope so.
Josh Hutchinson: So we are looking at monsters this month because witches are monsters and we wanna find answers to questions about monsters. What is a monster? Why do we need monsters? And why do we treat humans as monsters? [00:01:00] What does that do for us?
Sarah Jack: I have questions for all those monsters, too.
Josh Hutchinson: Today we’re joined by returning guests, fellow podcasters, Sean and Carrie of the amazing podcast, Ain’t it Scary with Sean and Carrie, to talk about the Internet’s most infamous creation?
Sarah Jack: We’re talking Slender Man, the faceless boogeyman born in the digital age.
Josh Hutchinson: From creepypasta legend to real world nightmare, we’re exploring how folklore goes viral.
Sarah Jack: And we end up talking about Salem, because of course we do.
Josh Hutchinson: We always find our way back to the witch trials.
Sarah Jack: Four podcasters who love things that go bump in the night.
Josh Hutchinson: So grab your jack o’lantern and keep it close.
Sarah Jack: Don’t wander off the path, keep the porch light on, and get cozy for this spooky one.[00:02:00]
Josh Hutchinson: Let’s get started.
Sarah Jack: He’s skeptical. She’s spooky. Together, they explore the unknown, unsolved, unbelievable, and just plain weird on their podcast, Ain’t it Scary with Sean and Carrie. With their passion for history and the truth, they bring their different perspectives to today’s episode team up. It’s about to get scary with Sean and Carrie and Josh and Sarrie.
Sarah Jack: Welcome back to the podcast, Ain’t It Scary with Sean and Carrie?
Ain’t it Scary with Sean and Carrie: Thank you so much. Thank you so much for having us. We are getting back in the podcast saddle after a long absence, sothank you so much for helping us do that.
Josh Hutchinson: Absolutely. We’re really looking forward to talking to you guys again. And of course, as always, lowering the usually very high level of discourse on this show. Just a touch. Just a touch. Yeah. Keeping it lighter. the
Ain’t it Scary with Sean and Carrie: Yeah.
Ain’t it Scary with Sean and Carrie: And thank you for having us during the most Ain’t it Scary time of [00:03:00] year, duringspooky season, just as we roll into October here.
Sarah Jack: I was so excited when we connected and it was a go, so thanks for helping us roll out some fun Halloween talk.
Ain’t it Scary with Sean and Carrie: Absolutely. Yeah. Yeah, and, and with that, I mean, for Halloween we always I mean, just traditionally, it just sort of happened, we always end up talking about urban legends. It’s such a like a spooky campfire time of year, and more and more over the years, I particularly have been really fascinated with like how folklore evolves over time and how folklore exists in our world nowadays. And usually that’s wrapped up in like scary stories. And I think with both of our podcasts we have kind of this mutual interests in the idea of monsters, not necessarily like [00:04:00] crazy creatures from the abyss, but you know, well for, for us sometimes it’s crazy creatures sometimes, sometimes, you know, but, or you know, Jeff the Talking Mongoose.
Ain’t it Scary with Sean and Carrie: But really society’s like definition of a monster. What makes a monster? If those defined by society at large really are monstrous, if it’s their actions that define that. And oftentimes, urban legends really explore these, you know, where like fictional and real monsters sort of coexist. And that’s pretty appropriate for the time of year, I think.
Sarah Jack: I’m so fascinated with how the stories are told.
Ain’t it Scary with Sean and Carrie: And how they evolve, too. We thought it would be interesting today to talk about Slender Man, in particular. I think your audience will be familiar with the concept of Slender Man. They might even see a few Easter eggs in one of these screens. I don’t know, Slender Man, may be lurking. May be lurking.
Ain’t it Scary with Sean and Carrie: But that [00:05:00] is a story that has evolved from basically a post on an image board to this, to something that I, you know, eventually jumped in a very scary way into, into real life and into, into the news. Yeah. It’s, it’s sort of a case study on internet folklore, which is kind of one of the most popular kinds of, of new age folklore nowadays is because like how, how is everyone connected?
Ain’t it Scary with Sean and Carrie: You know, usually back in the day it was word of mouth or you know, books and things like that. But now with the internet, things move so quickly and you can connect to so many people across such a vast space that these stories really spread and evolve and take on minds of their owns even more than, you know, the urban legends we grew up whispering at summer camp.
Sarah Jack: Yeah, I was thinking about, you know, hoping to see Bloody Mary in the mirror, but not really wanting to, but you hope, will that image appear? Will the image [00:06:00] appear? And then of course there were not computers for me to go look at scary images yet at that age. When I was that age a hundred years ago.
Ain’t it Scary with Sean and Carrie: And I think what’s interesting about those like urban legends that we grew up with and those that maybe, you know, younger people are growing up with now that are really internet-based is that they still kind of function the same way. A lot of them,you know, the, the ones that really stick, the ones that are really, that really are evocative and really grab people. They, they’re often cautionary tales. They’re sort of these like heightened warnings of horrific possibilities lying around every corner. So, you know, we grew up hearing stuff like the man with the hook for a hand. You know, the, the kids are, the teenagers are on Lover’s Lane, and they’re necking in the car and then blah, blah, blah. And a, you know, murderer has escaped an asylum and kills one of [00:07:00] them and leaves a hook in the car and it’s, oh, it’s the guy with the hook for a hand. Now the warning here is obviously like, don’t, don’t be kissing. Don’t be kissing.And, but it, you know, it is kind of influenced by real life, too. There was a real life crime that still hasn’t been solved, the Texarkana Moonlight Murders. Those happened to teenagers on lover’s lanes. They were killed or victimized, and no one ever found who did it. So you know, that’s not something that happened in every town. You know, like every town had the urban legend of like, did you hear about the escaped convict that killed those kids?
Ain’t it Scary with Sean and Carrie: But it, you know, it, this cautionary tale sort of melded with a real life crime and sort of, again, took on a life of its own, but it took a lot longer, you know, to snowball back in the day. The Texarkana Moonlight Murders were in the forties, and we were hearing those [00:08:00] iterations of the legends in like the seventies, eighties, nineties. And so, you know, it kind of took a long time to spread and, and sort of define its classic story structure.
Ain’t it Scary with Sean and Carrie: But with the internet, things are created and they spread immediately. You know, if they really hit, they become viral. Everyone knows about it eventually.
Ain’t it Scary with Sean and Carrie: I also feel like for parents, the internet is a fear or a danger. Yes. Or the, and so one angle of Slender Man to me is a folklore, a modern folklore story to parents of the dangers of your child. What are they looking at on the internet? And I mean, in a way, with the crime that happened, it kind of makes sense. Obviously, this, this, like the, the Lover’s Lane Murders is a very heightened example. This is a very specific example.
Ain’t it Scary with Sean and Carrie: These, these are the Slender Man stabbings. Like, there’s just these, [00:09:00] this one stabbing, but you know, parents can look at that and think like, I knew the internet was a bad place. They, they create these monsters and, and the kids are enraptured by them.
Ain’t it Scary with Sean and Carrie: Or, or do you remember Momo? The Yes. Image that was supposedly making kids like unalive themselves? Yes. Yeah. there are, there are things like that all over the place. And, I mean, I, you know, Sean worked in the news, and I feel like you guys covered, you know, this is the new internet thing. Oh, Momo, we, we did cover Momo. Yeah. Like on the local news, because parents were probably calling in, being like, Hey, what’s going on? I heard that this is happening to everyone.
Ain’t it Scary with Sean and Carrie: And just like an urban legend, just like with the Lover’s Lane murders or Slender Man, like this is a very centralized situation of, of influence in real life, but people kind of take it and run with.
Ain’t it Scary with Sean and Carrie: So these [00:10:00] internet-based urban legends, they’re called creepypasta,and that’s kind of from the, the term copypasta, which was like those emails that you’d get back in the day that was like, copy this and then send it to 10 friends or you’ll have bad luck or whatever. So creepypasta was sort of the internet horror story version of that.
Ain’t it Scary with Sean and Carrie: Oh, the, the word “creepypasta.” I, I was reviewing the notes on theSlender Man crime that we’ll get to in a minute. No spoilers. And it struck me that the word creepypasta was, was a big part of these girls’ vocabulary. Yeah. Like, like they’re talking, we’ll, we’ll get into it, but they’re talking about going to a, a mansion in the woods where all of the creepypastas live. Yeah. Like the creepypastas as in like they’re the Universal monsters or something. Yeah. The shared universe, the shared cinematic universe of the creepypastas.
Ain’t it Scary with Sean and Carrie: So,yeah, you know, it’s, it’s pretty fascinating how those things take on a life of their own. And [00:11:00] I’m curious how much you guys knew about Slender Man, like when it first started becoming popular, and then did the crime really register with you guys, as well?
Josh Hutchinson: I don’t think I knew about it until the crime. I wasn’t in the creepypasta world. So,it was a new, exposure for me to see that. Andsince then I’ve, I like the creepypastas, but I don’t like taking them and turning them into real life.
Ain’t it Scary with Sean and Carrie: Yeah, for sure.
Ain’t it Scary with Sean and Carrie: Agree to agree on.
Sarah Jack: I was aware of creepypasta, but I wasn’t aware of Slender Man, and my niece was 12 when things happened, and I remember, I think I probably, the first thing Aunt Sarah said was, “you know what’s fantasy, what’s not fantasy, right?” Because it, it was so I think that was one of the real shocking things is [00:12:00] like the, you know, what is in our, actually in our world, what is real in our world?
Sarah Jack: But I was so fascinated because of how his image, just that the history of him, and I know you might talk about that a little bit, but how he just wasn’t thought of and then he was presented and then the stories were, you know, they just ran with the stories. Yeah.
Ain’t it Scary with Sean and Carrie: The visual hasn’t even evolved that much. In those first two Something Awful posts, it didn’t have to, it was so evolved. It’s there. It’s a really good creature design, you know. Well, it’s very Men in Black. We, we did, 1, 1, 1 of our last runsof episodes before we departed for our hiatus was a Hot Moth summer. And we talked about the,you know, you talking about the Moth Man, and we talked about the Men in Black a lot. There is a Slender
Sarah Jack: Sing it. Sing it. I’ve heard you sing it. Sing it.
Ain’t it Scary with Sean and Carrie: The Will Smith, uh,
Sarah Jack: Okay. Yay.
Ain’t it Scary with Sean and Carrie: It’s, it’s been so [00:13:00] long. I forgot what,I forgot which, I was gonna bust into Will Smith’s Miami, and I was like, I don’t know why we’re doing this, but it’s a jam. Yeah. I mean, there’s something really evocative about the imagery and, and we’ll get to that in a second. And yeah, for me, like 2009 is when this first sort of hit the scene and I was in early college, I was probably the perfect age to like really appreciate creepypasta culture and I was on Tumblr, I was on all that fun stuff, but I, I didn’t take it seriously.
Ain’t it Scary with Sean and Carrie: Like, I was old enough to not take it seriously. I was old enough to be like, this is cool. I like reading horror. And it’s cool that everyone’s kind of contri, it’s almost like fan fiction, you know? It’s like this really, like anyone could do it. Anyone could share their work and I think that’s really cool and, and special on. On the creepypasta subreddit, which I was on, from time to time. Um,it was always like. Nobody would say that it was fake. Oh. But you could tell no [00:14:00] sleep was the subreddit, and that was oh or no sleep is great. That was the conceit, was like, yeah. Everyone kind of was role-playing.
Ain’t it Scary with Sean and Carrie: That these stories were real. If you said you were posting a fake story, it would get taken down. Like the rules of the sub were, you had to pretend it was real because you want, people wanted the experience of likecould it be real? Like, yeah, this, it’s almost a role play, right? Like, like clicking through these creepy stories and going, oh, who posted this? Yeah. But even though, but everybody’s participating in a shared, like agreed delusion in that, in that space where they all know it’s fake, but, but you know,maybe a preteen stumbling on the creepypasta wiki doesn’t know that. Yeah.
Ain’t it Scary with Sean and Carrie: So, you know, they had the, the girls, part of the crime, which again, we’ll get to, you know, they were experiencing this story, after it had evolved and spread for years. So they didn’t have that root of knowing where it came from and knowing it was fictional.
Ain’t it Scary with Sean and Carrie: No, but we’re getting ahead of ourselves. Yes. Should we start with something awful? Well, yeah. So [00:15:00] Something Awful, which is, what happened, but also this forum, it was like a message board forum, a really popular thing in the mid two thousands. and what’s interesting about this is that not, you know, unlike what we were just talking about with like the role play aspect, this forum started a spooky image contest. So it was. Enter your spooky pictures that you create with like a little spooky story. And everyone knows this is fake because it’s like a Photoshop contest.
Ain’t it Scary with Sean and Carrie: So no one was going into this thinking, oh, this is like a ghost photo that someone really took, or this is someone’s real experience. It was like, how legit can they make it seem? Like, how interesting can they make the story? So people started to submit to this back in 2009. It was just, you know, one message thread.
Ain’t it Scary with Sean and Carrie: Until, I pretty early on, one user named Victor Surge, which is not his real name, submitted what would probably [00:16:00] become the most memorable because that’s what we’re talking about today. So he posted two photos that he created and then it was part of the thing that he created them. And one of them was a black and white photo. So,like a real picture. He had obviously found it somewhere in, you know, stock imagery and, it’s like a group of young teens. They’re walking toward the camera and then there’s this strange, faceless figure just barely visible behind them, which was, you know, photoshopped in, but like, really well done. It’s a, it’s a pretty good edit. Very tall. Long arms. Yeah, tall, long arms. Big, strong guy. Dear. Streaming dentist. Yeah, bald, like faceless.And then below the photo in the post was this quote, “we didn’t want to go, we didn’t want to kill them. But its persistent silence and outstretched arms horrified and comforted us at the same time.”
Ain’t it Scary with Sean and Carrie: And then there was a date, 1983, photographer [00:17:00] unknown, presumed dead. So it’s I love, Ooh, I love photographer presumed dead. Yes, that’s, that’s a chef’s kiss. Dead, like you don’t even know they’re dead.
Ain’t it Scary with Sean and Carrie: And then there was a second photo. So again, like a real life, probably a stock image, black and white picture of a little girl on these like ladder steps up to a small slide. And she’s smiling at the camera, you know, like, almost like,her mom’s taking the picture. There’s a few other kids playing around her in like a park or a playground, and then in the shadows, in the far background, there’s again this same strange, tall, faceless figure. And he’s got these like odd, tentacle-looking limbs and he’s standing with a few children around him.
Ain’t it Scary with Sean and Carrie: And the photo bears a seal on the top right saying City of Stirling Library’s local studies collection. He’s, he’s reaching down to them, right? He might be holding the kids’ hands or something with his weird tentacles. It’s kind of like he’s beckoning and bringing them in, like, [00:18:00] you know, like attracting them to him.
Ain’t it Scary with Sean and Carrie: Any listeners or viewers who aren’t, who think they’re not familiar with these pictures, if you are familiar with what the Slender Man looks like, you probably have seen one of these, because they’re like the most. But if you just Google, or use search engine of your choice, original Slender Man pictures. Yeah. Original Slender Slender Man pictures. These are the two pictures that you’ll find.
Ain’t it Scary with Sean and Carrie: And then on the second, there was this backstory, one of the two recovered photographs from the Stirling City Library blaze. So that sounds like something from a Stephen King novel already. Specifically, it is, it is basically ripped off from It, actually. Notable for being taken the day which 14 children vanished and for what is referred to as the Slender Man, so this is the first time that the name is used. Deformity cited as film defects by officials. So this seems to be a reference to, the weird, creepy guy in the background. Fire at library occurred one week later, actual photograph confiscated as evidence. 1986, photographer [00:19:00] Mary Thomas, missing since June 13th, 1986.
Ain’t it Scary with Sean and Carrie: So he just posted these pictures. He just posted like a sentence, a little paragraph, and then everyone freaked out. People still were submitting their own things, but everyone was kind of like this Slender Man. Like, this story is cool. Like, I love this guy. People were, were starting to, I love this guy. I love,I love this, the idea of this monster people were submitting their own images based on Slender Man from a few days before.
Ain’t it Scary with Sean and Carrie: So it became its own thing within the message board that like the first people to see this sort of latched on immediately. Like, this is a really effective, creepy story and a really effective monster.which is, which, says a lot about how great of an idea it was.
Ain’t it Scary with Sean and Carrie: It has to be, you have to be a really good creature [00:20:00] design, a really good, creepy idea, to start in a post that literally acknowledges that it’s fake and then get to a place where there’s widespread belief in the, in, in the thing. And in the post, you know, everyone was still very much aware that it was fake. They were making their own versions of the story, and that’s kind of how it would spread.
Ain’t it Scary with Sean and Carrie: It came out of the post. People were sharing the post with other people. People started contributing their own versions of the story and their own imagery and their own lore. And it started out slow because again, this was just, you know, a popular but random message board. It wasn’t like a, you know, it’s not like how social media is today.
Ain’t it Scary with Sean and Carrie: But once it really picked up speed, speed, it just kept on going and going and spreading. Yeah. So Surge, who his real name is Eric Knudsen, told Vanity Fair that he wanted to formulate something whose [00:21:00] motivations can barely be comprehended, which caused unease and terror in a general population.
Ain’t it Scary with Sean and Carrie: Andit is it, right? It’s Pennywise. Well, that’s always going to be the thing, for kids. it goes back to that cautionary tale idea that, in this case, Slender Man was targeting and victimizing children and, with Stranger Danger being such a thing and such a influence on urban legends and modern day folklore since, I mean, I guess the eighties was like when it really sort of like became a hysteria.
Ain’t it Scary with Sean and Carrie: It could kind of be that Slender Man became this modern day boogeyman for kids who, you know, like, Hey, don’t stray too far from the crowd. Don’t be too much of an outsider that monsters could lie in wait and get you.
Josh Hutchinson: I was just gonna say it kind of, you know, goes back to the [00:22:00] why Hansel and Gretel’s so successful. It’s that children in danger, they’re being lured by somebody, they’re being taken by somebody. And we see that with the witch trials. Anytime a child was put in danger, then they go after the danger like intensely. You know, we had the whole Satanic panic going on in the eighties, too. The parents were just freaking out about this stuff.
Ain’t it Scary with Sean and Carrie: Mm-hmm. Yeah. And they never stop. They, they might latch onto a new fear. So one of the most prevalent ones, as Sean said, is the internet, is what could be connecting to kids, what your kids could be looking at when you don’t know. And there is, that’s a not an unfounded fear, right? There’s lot of No, I mean, it’s, it’s very legitimate dangers out there.
Ain’t it Scary with Sean and Carrie: Yeah. So, you know, it, it all develops and what’s interesting is that I think the adult perspective is just [00:23:00] as involved in the spreading of the story and the formulation of the story as the kids who are consuming it, too. ‘Cause you know, like I was a college kid, I guess I was an adult, but like young adults, like they, they read, you know, spooky stories online because people like reading horror stories, but, you know, they have different perspectives of it, but the adult fears of, of what could happen to your child or a child’s fear of what could happen to them, this, it kind of both combined in this story. It’s also unclear to me in that first flurry of Slender Man posts, and you get into this as the lore, the weird Slender Man lore builds up with the Slender Man proxies. and we’ll get into that. it’s unclear in those first two images whether he’s threatening those children or whether he’s, I mean, the photographers are presumably adults, right? And they go missing. So is it that Slender Man’s weaponizing these children? Is it fear of the children? Well, the 14 children did go missing at the fire. Yeah, ’cause they followed Slender Man. But the [00:24:00] lady who took the picture, she did. Yeah. Yeah. mean, it, it could be he, he is just, he’s just going after everyone.
Ain’t it Scary with Sean and Carrie: Yeah. He’s just having fun. He’s just, he’s just having a good time.
Sarah Jack: Why do you think it seems to have stayed as the Slender Man and not Slender Men?
Ain’t it Scary with Sean and Carrie: What a good question. I think it kind of, I mean, There are versions of the legend that have multiple of these creatures, or like, there’s the Slender Woman. Of course people are gonna spin it off, you know, like the Bride of Slender Man. But I think it’s just so much creepier, like a Pennywise the Clown, to have like one monster. It’s the Michael Myers. You can’t get away from him. Like even he’s just one guy. But even so, he’s still gonna get you. And this guy, particularly this guy, I mean, whatever it is, it can’t be reasoned with, he’s got no face. [00:25:00] Like you can’t talk to him. You know? He is, he is just lying in wait, lurking. Mm-hmm. Like coming to get you.
Ain’t it Scary with Sean and Carrie: And these original posts, they’re, they’re not saying how, like they’re just saying, these kids vanished. they’re not saying oh, he, he murders them like this, or he does this. His motivations are unclear and you can’t talk to him about his motivations, and you can’t, there, there’s no understanding, there’s no humanity because you can’t, look ’em in the eye or you can’t connect on that level.
Ain’t it Scary with Sean and Carrie: So I think the monstrosity of just this, like this unknowable creature again, so many things go back to the fear of the unknown and what’s more unknown than a faceless face. Just something that looks human but isn’t.
Ain’t it Scary with Sean and Carrie: I’m trying to figure out what, how the timeline on this works, but now I’m also thinking of the, the Silence from Dr. Who, the [00:26:00] Dr who villain, which are a whole alien race of Slender Mans. But I don’t know if that, those episodes came out after the Slender Man legend, probably, but they also could just be men in black. Yeah. again, and the men in blackreally quick overview. But they’re this, these beings.
Ain’t it Scary with Sean and Carrie: And there, there are more than one. So it’s unlike the Slender Man, but it’s, they’re attached to stories of alien abductions and encounters. And these weird guys in suits show up to your house and they’re, they threaten you not to talk. And it, they look human at first, but then it turns out like their faces are weird and they start acting funny.
Ain’t it Scary with Sean and Carrie: And again, it’s that thing of they seem like us, but they’re not quite right. Yeah, there’s, and that’s always going to make, like we are, that’s why the uncanny valley is so frightening is because we can look at something and go, but the eyes are not quite human. It’s not real. And that makes [00:27:00] people instinctually very afraid, which is why this was so effective.
Ain’t it Scary with Sean and Carrie: He has the somewhat of a guise of a guy in a suit, but he’s like too lanky. And he is got these tentacles sometimes, and he is got no face. There’s things that are off and that are wrong, and that’s what makes it frightening.
Ain’t it Scary with Sean and Carrie: It’s like how movie robots have to look like Johnny Five or they have to be human actors because,something in between is a little too weird. A little too freaky. Yeah. C3 Pocus in between, but Yeah.So Indiana University folklorist Jeff Tolbert noted, “the Slender Man indexes at least two separate intellectual strands, two distinct, but related conceptual frameworks. First, Slender Man is a sign of abject fear, the ultimate other, the final evolution of radical alterity. Second Slender Man subtly references the self-conscious communicative processes that give rise to the tradition itself and are in fact the reason for its continued [00:28:00] existence as an internet icon. Slender Man offers critical commentary on the legend genre by enabling individuals to participate in the creation of a legend through reverse ostension.”
Ain’t it Scary with Sean and Carrie: So basically, there are two really important factors, to this professional folklorist, as to why this was such an evocative story, and it’s because he represents this, this fear of the other, which is something that you guys talk about all the time, is that, you know, why? Why do people ostracize other people?
Ain’t it Scary with Sean and Carrie: And why do they turn them into boogeymen is because they’re afraid of them for some reason. They are other, they are different. And that combines with howthe nature of urban legends, and especially internet urban legends, which are just easy to access, like quick to update. You can, you don’t have to wait years for things to like get told through word of mouth. [00:29:00] It’s the participatory nature, and that sort of combined into like this really powerful story that kind of just snowballed and snowballed and snowballed.
Ain’t it Scary with Sean and Carrie: And it is the, participatory nature that can also be the scary thing, right? When impressionable minds come across this, this stuff.
Ain’t it Scary with Sean and Carrie: Yeah, absolutely. And just like anything on the internet and people are experiencing that now. And, and this is, you know, even this is like dated in a way, like how think this story spread initially. Now it’s like TikTok, it’s conspiracy theories. But it’s, at the end of the day, it’s fear of the unknown. I don’t understand why this thing happened. I need an explanation.We’re making up stories at the end of the day, but they spread, because people need to understand what they don’t understand. And I, and people do, there are, [00:30:00] since we’ve been researching the Slender Man, there have been people who believe that there might be Slender Man out there. And I think a lot of them fall into one of two camps. One is children, who don’t know any better necessarily, and think they see adults talking semi-seriously about something on the internet and think that it must be semi-serious or greater. and then you’ve also got very interestingly, the school of thought around tulpas, Carrie, aroundthought-form energy ghosts. If enough people believe in something, then they will The Secret style manifest it into being somewhere in the world. Yeah, it’s a very old folkloric. I mean, that’s from like old religious and even, certain pagan folklore is, creating something out of pure belief. If you believe something hard enough, you can create something and sometimes that is used for good to, to [00:31:00] manifest to your vision board, but sometimes, according to folklore of all different traditions, that can be used to create like your own little monsters to do your bidding.And it’s at the intersection of like creation and fantasy and real life fear that the Slender Man story eventually led to what was eventually called the Slender Man Stabbing. that is a spoiler. it’s an attempted murder case. We’re gonna spoil that up top because there are children involved here and, it’s good to know that it’s not, it turns out full murder. Yeah, it turns out okay. But yeah, there was an attempted murder. So this was in May 2014, so this is only five years after this, the, the first images were posted. So, you know, we, we were telling the same urban legends for decades. You know, Bloody Mary, the hook hand, you know, aren’t you glad you didn’t turn on the [00:32:00] light like the, the college roommate one, like those had decades and decades to percolate. This had spread so far and wide.
Ain’t it Scary with Sean and Carrie: There were YouTube, web series, there were indie video games by this point, I think, I don’t know if there had been a film yet, but there have been since then. So in only five years, this kind of influenced this major crime. So it’s, it just goes to show how the internet has affected how folklore transmits nowadays.
Ain’t it Scary with Sean and Carrie: But in May, 2014, the basic story is that two 12-year-old Wisconsin girls stabbed their friend in the woods. She was also their age. They had fully intended to kill her, and it was meant to appease what they believed to be the real Slender Man, to prove themselves to him. [00:33:00] And,I think it’s hard to believe that 12 year olds at children could be capable of such horror.
Ain’t it Scary with Sean and Carrie: At the same time, it’s also hard to believe that children as old as 12, 12 feels a little too, when you’ve, on the face of it, it feels a little too old for this level of falling into a fantasy. Right. So it’s surprising in both ways. Yeah. Now this is, it was combined with obvious other issues at play, probably melt mental illness, which we’ll we’ll talk about.
Ain’t it Scary with Sean and Carrie: But it made it so it seemed like this, to them, this was a reasonable course of action. So the victim, Payton Leutner, she was originally friends with the perpetrators. these were Morgan Geyser and Anissa Weier, and Morgan and Payton had been friends since fourth grade. Anissa had been a recent addition to the two at the beginning of sixth grade.
Ain’t it Scary with Sean and Carrie: So you have this situation where like there’s [00:34:00] these two best friends forever. And then one girl kind of comes in and she’s kind of close with Morgan, but Payton’s not really like into it, but now they’re a trio, and that’s kind of okay, that’s our friends now.Morgan was always a little odd. Her mother recalled that she wasn’t sad about Bambi’s mother dying in Bambi as an example, but rather she just said, run Bambi, run, get out of there, save yourself.
Sarah Jack: Yeah.
Ain’t it Scary with Sean and Carrie: The save yourself is pretty, and this like very, very young. This is obviously years and years before this stabbing happened, so, you know, she had some things going on. Mm-hmm. And she was the first of them to really become obsessed with Slender Man. She got really into reading creepypasta online. She found the Slender Man story and she just became obsessed with it. She would draw Slender Man, she would look up art, she would, engage with the stories. And she sort of influenced Anissa [00:35:00] with this.
Ain’t it Scary with Sean and Carrie: This obsession. So they fed off of each other. And again, Payton, who is originally Morgan’s best friend, is getting left behind a little bit and they’re becoming like really, really insular and really interested in this thing together. And Payton’s not really interested in it.
Ain’t it Scary with Sean and Carrie: So she naturally becoming more and more ostracized the more they become almost addicted to this story and like experiencing more versions of the story and art and videos and all these things. Well, Carrie, they’re working to become proxies to the Slender Man, right? Yes. Because what these girls believed is that Slender Man lives in a mansion somewhere in the woods, an abandoned mansion, except he lives there with all of the other creepypastas.
Ain’t it Scary with Sean and Carrie: that was an idea. Yes. And it was specifically in Nicolette National Park, which was in Wisconsin. That’s convenient.
Josh Hutchinson: they are.
Ain’t it Scary with Sean and Carrie: Yes. Yes.
Josh Hutchinson: We believe it. That he has a mansion. It’s right back here in the woods.
Ain’t it Scary with Sean and Carrie: [00:36:00] Exactly it, it, which is like a, like a childlike way to, well, you know, if, if he has a secret mansion in the woods, it’s gotta be those woods, ’cause those are the only woods I know. It, it, you know, there is this childlike fantasy to it all that is interjected with this just horror, which is really interesting to see it meld together.
Ain’t it Scary with Sean and Carrie: So,in 2014, after a slumber party, the three of the girls headed over to a local park,Morgan and Anissa baited Payton with a game of hide and seek. So again, they’re kids like, this is like the natural, you know, they’re walking to the park after a slumber party. They’re playing hide and seek.
Ain’t it Scary with Sean and Carrie: They pull her deeper and deeper into the woods. And eventually Morgan got on top of Payton, told her, I’m so sorry, and pulled out a knife and began stabbing her. Anissa told Payton to lay down away from the road and be quiet so she’d lose blood slower. And the girls said that they were gonna go get help for her, but just fled.
Ain’t it Scary with Sean and Carrie: [00:37:00] So this poor girl, Payton, her friends have just attacked her, tried to kill her. she is really badly wounded and she’s hoping that they’re going to send help too, because again, there’s this childlike aspect of I can’t believe my friends did this. This can’t be real. Yeah. Why? I don’t know why they did this, but I don’t know why they would say they’re gonna send help if they’re not.
Ain’t it Scary with Sean and Carrie: So hopefully, yeah.
Ain’t it Scary with Sean and Carrie: Why do you think they wanted to kill her with such a violent act? Or why not just lead her to the mansion with them and then trade her for admittance? Why do you think I, it’s, it is really hard for me to comprehend that violent
Sarah Jack: Me too, too. that
Ain’t it Scary with Sean and Carrie: I think there’s a sacrificial aspect, especially for Morgan, ’cause she was always so close to Payton. I’m, I don’t know if Anissa was feeling the same sort of intense sacrifice of it all, but there was a development in the Slender Man lore, which, [00:38:00] came years later where you could, and again, there’s a zillion different ways this plays out. But you could, this is a really dark bloody Mary. Yes. You could do a very bloody, do terrible acts and act as his proxy and he would then take you under his wing and trust you. So I think there is a sacrificial aspect of this is my best friend. What could be better to sacrifice to Slender Man than my best friend? Oh, it’s like Thanos. It’s a bit like Thanos. So Slender Man wants to be out in the world and or he wants to have impact on the world. He wants to be doing bad stuff and killing people and being a naughty little boy. but sometimes you don’t want to go out, sometimes you want to eat DoorDash, and that’s where he, they’re DoorDash has the proxies step in, I think is what’s going on.
Sarah Jack: And then my other question about the proxies is because, I’m thinking always thinking about, witchcraft accusations and just, our, humanity’s idea around [00:39:00] witches. so these proxies, were they ever, could somebody be accused of being a proxy or did people just wanna identify as proxies or were they being identified by other fans?
Ain’t it Scary with Sean and Carrie: That’s fascinating. I don’t think I’ve ever heard of it going that way. I think most of the time, and I think probably where the lore came from was people wanting to be part of the story. And in this case, what’s interesting is, you know, it seems to me that these, the two perpetrators, Morgan and Anissa, they were feeding off of each other, they were playing into each other’s mental illness and obsession with this story. And also they were creating this very intense bond that ostracized this other friend. And also she didn’t struggle with mental illness. She was known as being more well [00:40:00] adjusted. So she, what is interesting is that it’s the reverse of a lot of witch hunts and witch trial cases where the other islike a socially awkward or un doesn’t fit in an outsider. But in this sort of micro group little, yeah, microcosm, this three person group, it’s the two that are, struggling with their mental health, obsessing over this horror monster, and they’re ostracizing the girl that is more well-adjusted, less of an outsider, but to them she has become the outsider. She is the one that needs to be scapegoated and sacrificed.
Ain’t it Scary with Sean and Carrie: And they probably are dealing with some social ostracization outside the group. Oh, absolutely. Especially Morgan. Yeah. They both really struggled with friendships in school. Payton and Morgan, it seemed like Payton was making other friends and able to be social and things like that. And maybe Morgan [00:41:00] saw that and was very jealous of that as well, because these were her only friends.
Ain’t it Scary with Sean and Carrie: Now didn’t Anissa tell Morgan or the other way around maybe that Slender Man would kill their parents? So there’s also like a, there’s a carrot and a stick angle. Like you can come live in the mansion with me and Michael Myers or whatever, or, I’ll kill your parents. Yeah. So to get that to that in a second, yes. The girls do flee. They go to try and find Slender Man in the woods in his Slender Mansion. Is that what they called it? I, I, it’s good brand. It’s in my mind is that, but I dunno if that’s what they called it. But I colloquially, I think people are like the Slender Mansion.
Ain’t it Scary with Sean and Carrie: It’s right there. So they run. Now Payton was miraculously found alive by like a biker, just like a passing person. She was rushed to the hospital, and Morgan and Issa were discovered walking by the highway and detained for questioning. So again, there’s this really childlike aspect of like, there’s not really a plan here.
Ain’t it Scary with Sean and Carrie: How [00:42:00] are you going to get into the deep woods of the, this national park, which I’m sure is massive to two kids who don’t know where they’re going. They’re just wandering by the highway. They just figured Slender Man would swoop in and be like this way, you know?But they were able to do such a horrific act that is, world altering, that almost ended a person’s life, but that there’s no real plan and that is real, really childlike, but then wrapped up in all of this horror. , questioning, Morgan said that they had to do what they did because Anissa had told her that Slender Man would kill their families, so that was from the stand.
Josh Hutchinson: You know, what struck me watching the HBO documentary, they talked about Morgan and Anissa planning this for like six months to like work out the details of this plan, but then they kind of changed some of the elements [00:43:00] towards the end. Like, they want to kill her at night while she’s sleeping at first, but then they go with this other plan and.
Ain’t it Scary with Sean and Carrie: This was like the third option. I think they, they tried to do something in the bathroom at the park and I don’t know if Anissa couldn’t go through with it. So like they kept on putting it off. Again, it’s the child like, oh, we’ll figure it out. We’ll figure it out.
Ain’t it Scary with Sean and Carrie: it’s fun to, as a kid to like fixate on something and make a little plan or whatever. And I used to do that with like murder mystery parties. Like, that was my thing when I was, in high school or whatever. Like we would plan and we would create the characters and everything and that was so fun. But it was fake and I knew it was fake and it was just for fun. But they were using this as their entertainment as well, because it was their entertainment reading. creepypasta was their entertainment and fixating on it, and obsessing on these stories. And then they just brought it into their lives.
Sarah Jack: I was just thinking [00:44:00] about, attacking her was power. Like how do children look at that? Like, look for power? Did they feel like they were taking some power, like having power to hurt their friend to serve Slender Man? So then are they like even, they’re adjusting his power because they’re not gonna be victims of his.
Ain’t it Scary with Sean and Carrie: I think that was part of it, is that,Morgan especially, who was the one who did the stabbing, she had a flat affect too. I don’t think it, it seemed like it affected her a ton, at least initially, and I think part of it was she was wrapped up in this fantasy that she’s just doing this for this monster. she’s just in a way, part of this monster. she’s, his right hand doing this action for him. And I think it’s a way to remove yourself, as well. It’s [00:45:00] like, well, I’m only doing this for such and such, and for a child it might be a little easier to pull those things apart and be like, this isn’t me, ’cause if you’re already wrapped up in this fantasy, it’s not so hard to remove the blame from yourself. So I think she probably did feel power, but she didn’t feel like she was doing it just for herself or doing it to get one over on Payton. She was doing it to, to, go be with Slender Man.
Ain’t it Scary with Sean and Carrie: Yeah. that’s what they wanted at the end of the day. Maybe a power dynamic was at play, but they weren’t consciously thinking about it. Super hard. Yeah. I think with what we talked about, how they had been othering her in their three person friendship, I think that was really the expression of it was, this is gonna be the victim because she is the most, unlike the two of us, like the two of us get it. We’re a little, we’re a little more weird. We’re, we’re obsessed with this [00:46:00] story and she’s not like us. And the power there is victimizing her. It’s like they, they felt powerful to make the decision, to make her the victim, to choose her as the sacrifice. But I don’t know if they thought of it as necessarily even against her, you know?
Ain’t it Scary with Sean and Carrie: It’s interesting because it seems like it was just very much like,this is what we have to do to meet Slender Man. Yeah. If one of them fully got cold feet and the other one said, I’m so sorry. They weren’t like exci, they weren’t up in an angry blood lust or, excited to, to get to the stabbing.
Ain’t it Scary with Sean and Carrie: They, and they seemed both interested in Slender Man and also fearful. Morgan said that Anissa said that he would kill their families, and she also said that she had been seeing him in her dreams, which I’m sure was frightening for a child. And Anissa said, “from what the creepypasta Wiki said, he targets [00:47:00] children most, so I was really scared knowing Slender Man could easily kill my whole family in three seconds.”
Ain’t it Scary with Sean and Carrie: But here’s where I get stuck on that word creepypasta again, because to me maybe this is the difference of being an adult, but to me, or maybe this is a difference of mental illness for that matter, but for me, the word creepypasta means that the stuff’s fake. It’s fake. that’s an attending like mental tag on the word creepypasta as it, it might have just been a genre, true crime, like horror. It was just the genre that they were looking at. But I think they really played into each other’s fears so much so that, you know,they started believing it through the power of just influencing each other back and forth, back and forth, obsessing about this thing, fixating on it, and then fixating on this plan.
Ain’t it Scary with Sean and Carrie: It became more and more real because you had someone else telling you that they believed in, they thought the same things as you. So it’s how a conspiracy theory spreads. It’s, [00:48:00] well, if someone else believes the same thing, I can’t be crazy, because there’s something here.It’s really interesting because again, they’re kids.
Ain’t it Scary with Sean and Carrie: So it’s, seeing it through that lens is very different than seeing it through an adult lens. And we talked about the Satanic panic, we talked about Pizzagate and all that stuff. And those are very adult hysterias, based in fears, just like this fears about children and some of them ha resulted in crimes or accusations leveled at people.
Ain’t it Scary with Sean and Carrie: McMartin preschool. Yeah, McMartin, preschool, like very baseless sort of situations at the end of the day, that was legally found. and that those were the adult cases. So it’s interesting that this is like a, again, a microcosm of that.
Ain’t it Scary with Sean and Carrie: And Morgan was the one that really went with the proxy thing. She was the one that told Anissa like, this is what we do to be proxies for him and go meet him. It was her that said that they [00:49:00] should kill Payton, because they have to prove themselves to him. So it makes sense that she’s the one, first of all, she’s the one doing the stabbing, but she’s the one making this choice, because she was the one who was the closest to Payton, so maybe she also felt the most jealous of her being more integrated in their young society. She might’ve felt left behind by her in some senses and betrayed by her. And she figured I have this new friend, I need to prove myself to this new friend, as well. We both believed the same thing, so let’s cut out this other person that is not part of our group anymore.
Ain’t it Scary with Sean and Carrie: Yeah,I, it just would’ve been better if they just got into like Ed Sheeran or something. Ed Sheeran will never demand stab your friend in the woods, and if he does, that’s not good.
Josh Hutchinson: If you play him backwards.
Ain’t it Scary with Sean and Carrie: yeah, exactly. Back [00:50:00] masked, ed Shean, it’s can I have some tea?that’s a very pleasant backlash. So after the interrogation, the girls were arrested for first degree attempted homicide.
Ain’t it Scary with Sean and Carrie: The trial began September, 2017, so this is a few years later. Morgan was charged with attempted first degree homicide, ’cause she was the one who perpetrated the stabbing, and Anissa with attempted second degree. Now, because of a get tough on crime initiative in Wisconsin, they were required to be tried as adults. They were not even teenagers during the stabbing and they still were like 14 or 15, yeah, 14 or 15, but they were being tried as adults for attempted murder, and they were both facing life in prison if found guilty. So this kind of, it wasn’t a whim, right?There was planning that went into it, but they didn’t grasp the seriousness of it, for a variety of reasons.
Ain’t it Scary with Sean and Carrie: But again, they [00:51:00] were 12. Like,you’re going through puberty, hormones are crazy like. You’re kind of crazy when you’re 12 in a way. Like just taking out any question of underlying, mental illness or anything like that. Like you are, you’re not your most reasonable as a 12, 13-year-old person.
Ain’t it Scary with Sean and Carrie: That’s also a bad,it’s a bad position to put the jury in, because these girls definitely are guilty of attempted murder. Yes.
Josh Hutchinson: Yeah.
Sarah Jack: Oh yeah.
Ain’t it Scary with Sean and Carrie: Is, how much did they understand they were doing something wrong?
Sarah Jack: Yeah.
Ain’t it Scary with Sean and Carrie: Or how much do you want to, how much, who does it serve to put them in prison for and the max punishment, you know?
Ain’t it Scary with Sean and Carrie: So Morgan was eventually diagnosed by court psychiatrist Kenneth Casser, with schizophrenia and oppositional defiant disorder. for schizophrenia, Casser said the patients could lose track of reality in a number of ways, hallucinations, hearing voices, and delusional thought, like believing Slender Man is real.
Ain’t it Scary with Sean and Carrie: During the [00:52:00] trial, another psychologist stated that he felt Anissa was susceptible to delusional disorder, schizotypal personality disorder, and this particularly is a diminished ability to determine what is real and what is not real. He also felt that she had no characteristics, of, psychopathy, or sociopathy, but she was diagnosed with a shared psychotic disorder with Morgan. we talked about this in our show. It’s like a folie a deux, madness of two, where you kind of share delusions so deeply, you egg each other on so much, that you enter into a psychosis with another person, and that,the fact that it’s with another person makes it stronger because you’re going back and forth.
Ain’t it Scary with Sean and Carrie: It’s an endless feedback loop of this really damaging thought. It’s what’s probably going on with Betty and Barney Hill or those two ladies who say they went back in time atVersailles. Versailles, yes. Yeah. You say, oh, isn’t this [00:53:00] weird? Isn’t this weird? Isn’t this weird? And then it just goes back and forth. You know what? You’re right. That was Maria Antoinette. Yeah, exactly.And so this idea of this hysteria and shared madness is really prevalent in a lot of stories that both of our podcasts cover. hysteria is often a factor in what leads to Witch trials and the scapegoating of those perceived as others, and this event really was evocative to me of the Salem Witch Trials. Now, of course, it’s the one that I know the best, but the fact of the young girls being the catalyst here, they’re influenced by a variety of factors that are still debated even to today. Wasn’t ergot.
Josh Hutchinson: No.
Ain’t it Scary with Sean and Carrie: But they’re, they include societal pressures, paranoia. In their cases, the real difficulties of colonial living and being a young girl in the pre-revolutionary era and the, just the dreadful boredom. You don’t have much to [00:54:00] do from childhood to getting married. You’re just getting ready to get married a lot of the time. You’re helping your mom, you’re helping around the house, and then you’re lots of socks to darn, you’re getting, you’re waiting to be a wife and a mother. Um,and that was a really lonely and difficult place to be, I’m sure, as a young woman in the colonial era. So that sort of, in the Salem Witch Trials case, they had these shared stories that they would, go back and forth and participate in. There was a role play element of making their, their little poppets and doing a little spells and things.
Ain’t it Scary with Sean and Carrie: Yeah. And they whipped each other into a frenzy building on each other’s stories until it did leak out into the real world and had really large implications for their society, with adults as well. So it wasn’t just limited to the children. And that’s how the shared storytelling of the Slender Man in this little [00:55:00] group led to those real life consequences. It’s this shared hysteria that leads to tragedy. I think those girls probably were feeling their power. Yes, I think so.
Sarah Jack: And like the Salem Witch trial afflictions, that was full of emotion. Did the shared delusion of Anissa and Morgan, I wonder how, it, it seems like there was like this void of emotion.
Ain’t it Scary with Sean and Carrie: Yeah. And some, some of that could be their particular individual mental states and mental health struggles. Morgan might just have a very flat affect generally. I think part of it is also what they were doing was so involved in this other being, you know, doing things for this other being or through this other being. They could kind of lay blame for this other being. And I think they probably knew they were doing something [00:56:00] wrong,depending on the mental illness factor, but they knew that killing was wrong. She said, I’m sorry. Yes.
Ain’t it Scary with Sean and Carrie: Um, but the girls in the Witch trials, I think initially they probably didn’t understand what they were doing was wrong. Eventually, things escalated to such an extent that it was like, oh, people are dying. This is getting serious. But I think they were, they had the fantasy, they thought they were in the right, they thought they were doing what was right in a way. I think.
Ain’t it Scary with Sean and Carrie: They put a baby in prison pretty early. They did. I think by that point they were probably figuring it out. But initially, and again, they have childlike motivations too. They don’t wanna get in trouble, so they have to start blaming other people. And then eventually they’re whipping each other into a frenzy of this is really happening.
Ain’t it Scary with Sean and Carrie: And then, they have to keep the ruse going, because again, they could get in [00:57:00] trouble. Like it’s a very childlike thing, but has these really drastic implications in the lives of so many people. And that’s what happened in the Slender Man stabbing, as well.
Josh Hutchinson: You can see how the girls in the Salem Witch Trials and it seems like these two girls, it, the Slender Man case, like they’re really influenced by what adults are saying, also, because adults invented Slender Man and adults in Salem, were saying, Hey, the devil’s all around you. He’s walking around these woods right now trying to get people so you know, they’re on heightened alert, believing what the adults say, and then the adults are reinforcing them and saying, okay, good job accusing that person.
Josh Hutchinson: Why don’t you accuse another, we’re gonna, have that person arrested. We’re validating your accusation. So it.
Ain’t it Scary with Sean and Carrie: Exactly. If your mom’s telling you the devil’s real and you don’t have a lot of [00:58:00] outside experience in the world to tell you that it’s not real, you’re gonna believe that it’s real. And if your mom is telling you, I don’t want you looking at that Slender Man stuff anymore, it’s not right, then part of you, as a child, might think, maybe there is some, like, why is my mom afraid of him If he’s not real? why doesn’t she want me looking at this? you know it, and yeah, it is eventually, like they are two stories told by adults, two children, and the children take it and really run with it for different reasons, but it’s interesting that they’re, the young women and feeling, I think probably both of them did feel powerless. I think, any 12-year-old girl kind of feels powerless in a way of the changes going on around her with her friend groups, with her microcosm of society, with her body, things that we were, you’re not understanding how you’re feeling from moment to moment. Sometimes you feel [00:59:00] powerless. So you can either take action,in the Salem Witch trials case, or you could,be a proxy to another being and not have to make these decisions for yourself.
Sarah Jack: I was just thinking one of my favorite, one of my favorite, it’s more than a character, ’cause she was a real person, but Abigail Hobbs, she had the most wildconfession abouther contract with the devil, and I was just thinking, man, how would have Abigail Hobbes, what would’ve her, what would’ve she had to say about Slender Man? What actions would she have taken with Slender Man?
Ain’t it Scary with Sean and Carrie: Yeah. Yeah. Do you think any of those,obviously those are all coerced confessions to one degree or another in witch trials. Do you think people get into and do you think any of those people got into a place where they were just like, ended up in the delusion with everybody else, or is it [01:00:00] always a case of please stop hitting me, I saw. I’ll tell you whatever you wanna know. I wrote in the book.
Sarah Jack: Well, I don’t, I mean, Josh, what do you think about Abigail and Slender Man?
Josh Hutchinson: I think Abigail Hobbs, she confessed, I think because she wanted to, she’s like an outlier. She’s a 15-year-old girl who’s like the wild child of Topsfield, Massachusetts. She like, has a lot of squabbles with her stepmom and she like tells, she’s has the habit of telling people, before the witch trials, like, oh, I know the devil. He’ll come if I call him. Things like that that you shouldn’t be saying at any time in 17th century Massachusetts. But I think that she was like, yeah, I know the devil, what of it. And she felt she had a certain cachet because of it. By the way, I know you have, the trial of George Jacobs up on your wall there.
Ain’t it Scary with Sean and Carrie: We do. Yeah. [01:01:00] So we have, so my parents had, my dad’s an English teacher, and growing up we had the famous portrait of Nathaniel Hawthorne over our fireplace from, he, we got at the House of Seven Gables. He was a, you know, my dad was a big fan, and so when we moved in here, he gave it to us and we were like, this kind of I really like these paintings and we, I think it’s just, I don’t know. I like we, we’ve themed this dining room around Salem, Massachusetts. We have the Witch House on one wall. We have, Hawthorne there, and we have, I just, I always think this and its companion piece actually, the two, those two big witch trials paintings, there’s such, and again, it’s the witch-hunt, the witch trials that I’m most familiar with and most people are, but it is one of my particular interests and I think something about the, the reminder of what we can do to each other when we’re not civil, when we don’t talk, when we don’t try to understand each other. And these are things that I really value is like civil [01:02:00] discourse, empathy, trying to understand each other. That’s really important to me. So that’s why I I like the reminders of in a weird way, it reminds me of, my own like moral hierarchy, I guess. And the importance of critical thinking. Yes, critical thinking, very important, now maybe more than ever, but certainly then too.
Josh Hutchinson: Yeah, definitely. When you’re confronted with some of these ideas like that your neighbor is a witch, you should stop and think for a minute on that. Likecould there be another explanation to why my butter soured, or why my pudding split down the middle? Which are things that happened in Witch trials?
Ain’t it Scary with Sean and Carrie: Josh, I, you say that, but she looked through the window right when the, right when I took the sip of the sour milk. So I, if you were here, I think you would agree with it. But, they were in such a reduced experience of the world, like children, they, all they had was their religion. All they [01:03:00] knew, most of them was the local area, their neighbors, their hometown. Some of them had been in, in nearby states and had gone through traumas withIndian wars and things like that. But all they knew was their very, comparatively to nowadays they didn’t have the internet, right, but, they’re smaller realities, they’re very insulated communities. And in the Slender Man stabbing it is like a very insulated situation. There is this connectivity to the internet and stuff, but the access ends up just making them more, more obsessed with this one thing and feeding into it on each other. And they don’t have the life experience of an adult. They haven’t traveled, they haven’t met a lot of people. So it’s easier to believe certain things when you don’t have the experience not to.
Ain’t it Scary with Sean and Carrie: Also, when you’re forming a personality, when you’re a adolescent and a teenager even, I would say this applies through collagen and [01:04:00] for some people through their twenties, you are looking for things to build that personality around and sometimes you can become obsessive about something, just because there’s not, you haven’t figured out what else you’re really about yet. You’re trying to find the thing. And I think it’s harder for some people than for others, but they must have been talking a lot about Slender Man because when Payton heard the reasoning behind the stabbing, she was just like, that makes sense.
Ain’t it Scary with Sean and Carrie: Yeah. They would do that basically. I know they were obsessed. I wasn’t really into it, but yeah, that, that makes sense to me why they would think that’s a good thing to do.So yeah. So at the end of the day, Anissa pled guilty, and the jury found her guilty by reason of mental disease or defect, so not insanity, but she’s not fully in charge of her faculties. Morgan accepted a plea deal, wherein she would not go to trial and would leave it up to psychiatrists how long that she would be held in a mental hospital. And then [01:05:00] later she pled guilty, but was found not guilty by reason of mental disease or defect.
Ain’t it Scary with Sean and Carrie: Anissa received 25 years to life. She had a few years of locked confinement and involuntary treatment at the State Psychiatric Institute. Morgan received the maximum sentence of 40 years to life. She was in three years of locked confinement and involuntary treatment at the Psychiatric Institute. And then eventually Anissa was released in 2021, and Morgan continues to live in a state mental facility.
Ain’t it Scary with Sean and Carrie: I think it’s good that they weren’t sent to prison forever. I don’t think that would serve anybody.But I think they just, I don’t. Usually the standards for the insanity defense as it’s called, is whether you know right from wrong is whether you know right from wrong and if you apologize to your victim before you stab them, I think you are blowing that defense outta the water. But I also think they probably just shouldn’t have been tried as adults ’cause they were children both [01:06:00] before and after.
Sarah Jack: It makes me feel frustrated with the adults. It’s like, are we too lazy to learn how to try children for horrific crimes? Let’s just, follow this template over here, because it’s so bad. Well, they got help, the help that was available.
Sarah Jack: I can’t even, like you mentioned what it would’ve been like for the jury, when you’re thinking about the judge, but even the medical staff who wanted to see these girls heal and be okay, I can’t imagine what that journey was like for everybody. but I’m, I don’t know, adult trials for children, it just seems like can we do better than that? But also it is, it was a very, she almost died. She could have been dead, and she survived. That survival
Ain’t it Scary with Sean and Carrie: Full recovery, which is good. Yeah. And yeah, so it seems apparent that Morgan and Anissa latched onto this outsider monster, because they [01:07:00] themselves felt like outsiders and then fed into each other’s delusions until they enacted this crime in his name.The real question here, and I think we’re probably like-minded of this, but like,does that make them monsters? Is it this monstrous act, this planning, this monstrous act? Can 12 year olds be monsters? Are they capable of that? Are children capable of that? Their brain isn’t fully developed. Maybe they’re not totally understanding everything they’re doing, but can you still be a monster as a child?
Ain’t it Scary with Sean and Carrie: What about the mental health factor? And then this applies to many people, we’ve talked about many criminals and stuff and not to say anything about mental illness, there, there are factors in a lot of crimes where that is a contribution. Can you be fully a monster if you’re not fully in charge of your mind?
Ain’t it Scary with Sean and Carrie: Many of us would probably, I hope, say that only a [01:08:00] monster could coldly stab their best friend and leave them for dead, but can these girls really be defined as that?They are getting, they’ve had years of, of help, one of them’s free out in the world. Oh, no, now, but were they monsters when they did this crime?
Ain’t it Scary with Sean and Carrie: It was a monstrous action. But can you define them as monsters?
Ain’t it Scary with Sean and Carrie: Yeah, I don’t think so. I think, it reminds me, going back again to Salem, because I love it so much, even though it was awful. Yeah, exactly.
Josh Hutchinson: People like to blame the girls for, you know, for the accusations that they made, but there were, Ann Putnam Jr. was 12 years old, Abigail Williams, 11 years old. How much responsibility could they possibly bear, if you were gonna try them for say, false accusations or something, how much responsibility can they actually bear [01:09:00] because of where they are in their mental development.
Ain’t it Scary with Sean and Carrie: Exactly, and the adults are the ones giving them the power. if the adults weren’t listening to them, the adults weren’t making the arrests, it wasn’t the girls who were doing the hangings or whatever. It was the adults that gave them the power. So at, at the end of the day, they were the ones that kind of helped it happen.
Josh Hutchinson: Yeah.
Ain’t it Scary with Sean and Carrie: Yeah, I was just, do you know with the three friends in Wisconsin, was it common for them to be out on their own wandering? Because I know that that’s an age, right ,where I was,at that age, out in the neighborhood. A hundred percent.
Sarah Jack: But you just, I don’t know. It’s, you hate to think that, they left the house with a weapon. It just is wild to me that they left the house with a weapon.
Ain’t it Scary with Sean and Carrie: I think, the initial thing was [01:10:00] that they were going to the park. I, that’s something I, we would have a slumber party and then we’d walk over to the park and sit on the swings or whatever and whatever. Just hang out for like two hours for doing nothing. I think that was probably what they assumed and what they usually did.
Ain’t it Scary with Sean and Carrie: And then it, like when Payton’s being brought further and further into the woods, like even she’s understanding this is strange. So I don’t think that was something that was expected of like, oh, they’re gonna go to the national park. They’re gonna go into like deep into the woods,and I think the girls didn’t really know what they were doing either, ’cause they thought that there was like a mansion in there. Yeah, I think they probably were just going to the park and they took advantage of that trust that their parents put in them, they’re like, oh, they’ve gone to the park a thousand times and this will be like any other time. You’re not gonna expect that someone’s gonna get stabbed by one of the girls, you know?
Sarah Jack: [01:11:00] Yeah, I, the question on monsters and were they monsters at that point? And just, at what point is a human, a monster? Andthere is so much that plays into bad choices as we’ve learned about these attackers. There was, there were things that weren’t okay within their own minds, but do we need to admit that humanity is capable, that people are just very capable of monstrous acts? Is that important or do we just, is there just like you hit this limit and now you’re not a human, you’re a monster. Are you a human acting like a monster?
Ain’t it Scary with Sean and Carrie: Yeah. it’s interesting. Because even in, in certain other cases, like John Wayne Gacy, right? A famous serial killer, probably widely considered a monster, very famously had grew [01:12:00] very abused and had traumatic brain injury, head trauma, which is a, another common thing. and I say that as someone who got a really severe concussion playing hockey, so I’m not saying every person with head injuries is a murderer. She has no victims that we know of. Yes.But that is a common factor. and there is a nature versus nurture aspect. A lot of these people, obviously John Wayne Gacy was dealing with a lot of mental trauma from his upbringing and brain trauma, but I think most of us would say that guy was a monster. Is that because he was an adult when he made those decisions? Is that the factor? Are we, do we assign more innocence logically to a 12-year-old?I think when it comes to serial murderers and, when it comes to Gacys and Bundys, I think it’s the repetition of it. No, I think we want to, I think we want to define them as monsters as a way to other them [01:13:00] and put up a wall between, well there’s, but not me. It could never be, I would never do anything like that obviously. ’cause I am a totally different species than that.
Ain’t it Scary with Sean and Carrie: Exactly.
Josh Hutchinson: That’s exactly what I was just thinking. Yeah. Like why do we call people monsters? It’s because we don’t want to think about,are we capable of doing the things that they’re doing? We want to be so different from them and we want an easy explanation, too. We don’t want to think about, well, he had some head trauma and some other trauma in his life and you know, that contributed and then you know this and that.
Ain’t it Scary with Sean and Carrie: There was the, there have been a couple of like scary, sniper guys, but one of them had a, just a brain tumor. And a note on his body, that said, I think there’s something going on in my head. Please cut it open. And there was a big old tumor pressing on his brain. It’s really scary to think that just a physical, something physically going on could turn [01:14:00] you into a monster. And at the end of the day, the girls that perpetrated this crime, they thought they were doing this for this faceless, inhuman creature, but Payton only saw her very human friends at the end of the knife.
Sarah Jack: Wow.
Ain’t it Scary with Sean and Carrie: And she didn’t see a faceless non-human monster. She saw two girls that she grew up with, that she trusted. What would she define as monstrous? Would she blame Slender Man or would she blame the very human girls that, that chose to do this to her, probably the girls.
Josh Hutchinson: Hopefully.
Ain’t it Scary with Sean and Carrie: So, yeah, it’s a very interesting question of what defines a monster, what defines othering, and I think we both found in our shows and the different cases we’ve investigated that there’s a lot of factors and it changes from story to story and even sometimes within a story. Maybe [01:15:00] these girlsdid a monstrous action, but,then there was later context found to those actions and that sort of informs on what happened previously, and, the definitions change. So yeah.
Ain’t it Scary with Sean and Carrie: That holding, these perpetrators at arm’s length or othering them, or breaking down those, barriers a little bit to explore what’s going on under the hood, is all very of a piece of that true crime world that we sometimes swim into. I think that is the fascination of serial killer stories for true crime people is like, we’re all people, but how could they be like me? They, him like me, him like me, how, you know?
Ain’t it Scary with Sean and Carrie: That’s the, that’s the dread of serial killers, I think. For a lot of people. So that’s the Slender Man Stabbing, and that’s the story of Slender Man and how internet folklore kind of turned into this real life horror story. And I think, we’ve seen the conspiracies and things like that [01:16:00] in, in their own way, kind of internet folklore nowadays have also continued doing a lot of the same things.
Ain’t it Scary with Sean and Carrie: So yeah, it’s really about that critical thinking. but, it can be hard if you have other factors at play, sort of, messing with how you are thinking.
Ain’t it Scary with Sean and Carrie: Has his suit gotten more suyng over the years? I feel like the tie is more defined now. He definitely has a tie. Sometimes there’s like sexy Slender Man too. Yeah, that guy, that one’s built, we just found a pretty built slender, like I, but he’s not that slender. I mean his, yes. He shouldn’t look like he’s,ripping out bench press. Yeah, for sure.
Josh Hutchinson: Yeah. So thank you so much.
Ain’t it Scary with Sean and Carrie: Oh, thank you guys. This has been a blast. Great blast.
Sarah Jack: Yeah. This was
Ain’t it Scary with Sean and Carrie: like I’ve shaken off the dust and the rest,
Sarah Jack: Yay.
Ain’t it Scary with Sean and Carrie: and the cobwebs just in time for October. Yeah. I’ll put them in other parts of the house.
Josh Hutchinson: I’ll hit
Ain’t it Scary with Sean and Carrie: thanks for [01:17:00] having us and, have an amazing, spooky season. And, yeah, don’t let Slender Man get you, Yeah. and, we’ll look forward to our next collab, guys. Please. please, invite us back and, We can, maybe we can get you into the scary studio sooner rather than later.
Sarah Jack: that would be really fun. And I have to tell you, I was like, I, you could tell Josh this week, I was like, I hope they bring up men in black. I hope they bring up men in black. I hope I can get ’em to sing. What if I can get ’em to sing it?
Ain’t it Scary with Sean and Carrie: Wasn’t even in So embarrassed. I running down
Sarah Jack: oh,
Josh Hutchinson: Surprised you didn’t get jiggy with it.
Ain’t it Scary with Sean and Carrie: Yeah. No, I really have, just, enjoyed your episodes so much. Thank you so much. Thank you. we have loved, watching your show grow and develop and the scope develop and also how you guys have helped influence, the sort of real world out outside of podcast stuff. That’s really important and, again, in influencing more critical thought [01:18:00] and interest in history and knowing how history informs what we’re doing now. I think that’s more important now than ever, probably.
Ain’t it Scary with Sean and Carrie: And some, sometimes how some of the stuff isn’t fully left in the past. No, it just, a lot of the times it just recycles and repeats and hopefully we can approach it in a more critical and tempered way. That’s not always the name of the game nowadays, unfortunately.
Sarah Jack: Yeah.
Josh Hutchinson: Yeah.
Ain’t it Scary with Sean and Carrie: Start by not calling people monsters. That’s true.
Josh Hutchinson: Have a great today and a beautiful tomorrow.
Josh Hutchinson: [00:00:00] “Thou shall not suffer a which to live.” Exodus 22:18. Welcome to another episode of Thou Shalt Not Suffer: The Witch Trial Podcast. I’m Josh Hutchinson.
Sarah Jack: And I’m Sarah Jack.
Josh Hutchinson: Today we’re talking to historian Maya Rook about folk magic in the Salem Witch Trials. We’ll also talk about Tituba, the afflicted girls of Salem, and pop culture.
Sarah Jack: Maya’s approach to discussing these historical topics is very approachable and interesting. So I’m really looking forward to having that conversation with [00:01:00] her on this episode.
Josh Hutchinson: So am I. Been fascinated with the Salem witch trials for a long.
Sarah Jack: And this time of year, you start thinking about these things.
Josh Hutchinson: I think it’s at the forefront of people’s minds, seasonally. It is Halloween coming up.
Josh Hutchinson: I’m pretty jazzed, and I don’t always get into Halloween, but this year there’s something about it that’s drawing me to it.
Sarah Jack: I love seeing the events popping up, the articles coming out, all the different ways that Halloween starts approaching.
Josh Hutchinson: I’m ready for the chocolate.
Sarah Jack: They said there was gonna be a shortage, but we’ve already had quite a bit of Halloween chocolate in our house.
Sarah Jack: Josh, I’m really looking forward to hearing your history segment on this episode. I believe you’re gonna be giving us some details [00:02:00] on Tituba.
Josh Hutchinson: Yes, I am. Thank you. We did talk about Tituba a little bit last week, and we’re going to talk to Maya about Tituba some more.
Josh Hutchinson: So I’m keeping this one brief. Generally people who know about Salem know about Tituba either through The Crucible or history class, some way, but there are a lot of misconceptions out there about her. For one thing, she’s actually an indigenous person, possibly from south America or the. A lot of people out there somehow the legends about her, she morphed and became not an indigenous person, but all of the records referred to her either as a quote “Indian” or a “Spanish Indian”.
Josh Hutchinson: So we do know that she was an indigenous person who was enslaved. The minister, Samuel Parris acquired her when he lived in [00:03:00] Barbados, before he moved to Massachusetts. And became minister of Salem Village.
Josh Hutchinson: Another misconception about her is that she was practicing magic and teaching magic to the girls who became afflicted and became the first accusers in the witch hunt.
Josh Hutchinson: There’s no evidence whatsoever for her doing that. The only time that we know she did practice some magic was when she baked a witch cake, which was at the instigation of an English woman. And we’ll talk to Maya a little bit more about that. I recommend that everybody reads Elaine Breslaw’s book, Tituba: Reluctant Witch of Salem to get more details about what is known about her and the possibilities around her origins.
Sarah Jack: I’m so happy that author was able to present [00:04:00] that origin information. And I’m really happy that we’re talking about her. I think the more that the facts of her life are talked about that we understand her experience in a real important way.
Sarah Jack: I think she’s been an important figure to many people, and I think she can remain that as we get to know her better.
Josh Hutchinson: She was a victim in so many ways, all her life. It’s really important to get her story out there so people know about these things that happened in the past.
Sarah Jack: Thank you for introducing us to some of that information about Tituba.
Josh Hutchinson: You’re welcome.
Sarah Jack: Our next guest wears many hats. She is a cultural historian, a college history teacher, a public speaker and artist, a writer, a podcaster, and a yoga teacher. When she’s not [00:05:00] teaching college, she teaches publicly available classes on a variety of history and cultural topics, including the Salem witch trials. She also posts about Salem online under the banner of Salem Oracle. We’ll have links to all these offerings in the episode description, and these classes that she offers are packed full of great information and just very interesting and intriguing topics. So you definitely want to follow her calendar of events, because there will be something you don’t wanna miss.
Sarah Jack: Without further ado. Here’s Maya Rook.
Sarah Jack: Hi, Maya.
Maya Rook: Hi.
Josh Hutchinson: Hello.
Josh Hutchinson: It’s nice to meet you.
Maya Rook: How’s it going? It’s nice to meet you.
Josh Hutchinson: Great.
Maya Rook: Seen you both a lot on the internet. So I feel like I know you already.
Josh Hutchinson: Yeah, same here. Do you wanna talk a little about folk magic? Figure folk magic is a [00:06:00] good thing to talk about right around Halloween.
Maya Rook: I’ve done some work on the folk magic of Salem. I’ve been really intrigued, because I think a lot of people are drawn to the Salem Witch Trials because of an interest in magic or witchcraft, and it lures people in and it has this air around it.
Maya Rook: And then you start learning about the trials and you realize that they’re just really incredibly brutal and dark, and that there wasn’t actually the kind of magic that I don’t know that a lot of pop culture shows as happening in Salem. So I got curious, though, from going through the records and just reading so much and researching the trials, is there any evidence that folk magic was practiced during the Salem Witch Trials?
Maya Rook: And you can find elements of folk magic throughout it. So I’ve spent some time going through secondary sources, primary sources, and trying to cull out where is the actual magic in Salem. The big things that I have [00:07:00] found are the witch cake incident is a big example of folk magic, the use of poppets, those show up throughout the trials, different forms of divination, as well, and fortune telling. We see that in the trial records, too.
Josh Hutchinson: I understand one of the popular legends out there is probably not true that supposedly may have started the thing, the whole Venus class thing. Can you tell us a little about that?
Maya Rook: Yeah, absolutely. So yes, there was one report from John Hale a few years after the Salem Witch Trials, and he said that he was told by one of the afflicted girls that they were practicing this form of divination, the Venus glass and egg is oftentimes what they called it in 17th [00:08:00] century New England.
Maya Rook: But the practice actually goes back to ancient Greece. So it’s pretty old. It’s called oomancy. And it’s the use of egg in water to divine one’s future. So we do know that this was a practice that people would’ve used during this time. Typically young girls would crack an egg, put it in water and then try to read the shape within it to see who their future husband might be.
Maya Rook: And so John Hale says that one of the girls was playing with this before the afflictions began and they saw a coffin, right? So they got really spooked and it has been this one source, which we don’t even know who the girl is that he’s talking about, has been used to create all these legends around Salem.
Maya Rook: A lot of people say oh, was Abigail and Betty, and then Tituba gets thrown in there too, that they were doing this magic together, and then they got really scared. And then the girls were afraid they had let the [00:09:00] devil in, and then they started exhibiting the afflictions. So would the girls have been playing with this? Possibly because it was a practice that people did, but to me, I don’t really see a lot of credibility in it.
Maya Rook: He doesn’t say who the girl was. So if you look and try to figure out who it possibly could have been, cuz he says that she died by the time this was published, and this is just a few years after the trials. So there’s only about four girls it could be. And I think it’s Mary Beth Norton, and she posits that it’s probably one of the older girls, because she doesn’t think somebody like Abigail Williams, being only 11 years old, would’ve been playing this particular game, trying to figure out who her husband was. That it actually would’ve been one of the older girls, but yeah, people love to latch onto that story.
Maya Rook: I’m a history teacher. I get papers from people and they outline this because it’s in the sources. We have historians who have said that this happened, based off this one source.
Sarah Jack: I noticed one of the [00:10:00] sources that I think sometimes people come across is the book written by W. N. Gemmill, and he has no sources cited from where he wrote his book.
Sarah Jack: And I was actually going to ask you what materials he may have been looking at when he wrote his book. I find it very interesting that he called the afflicted girls, the circle girls, named the 10 of them, said they were meeting nightly with Tituba. Where did he get that information to write about it?
Sarah Jack: And that was in 1924.
Maya Rook: That was in 1924. Interesting. I was gonna ask that because it makes me wonder now. Marion, L Starkey wrote The Devil in Massachusetts in the forties, and she really plays on this whole thing, but now I wonder if maybe she was looking at his book, and that’s where she got those ideas.
Maya Rook: It very well could have come from his imagination, but there are some sources in the late 1800s that start to play with the idea of Tituba teaching the girls [00:11:00] magic and witchcraft. So it could have just been part of that progression as well.
Sarah Jack: Yeah. I noticed The Witchcraft in Salem Village by John Fisk really paints Tituba in this light, that she was pulling them into her magical world, and he has something cited, but a lot of his descriptions would just be coming from his pen, it appears, so Gemmill would’ve had the opportunity to read Fisk, possibly.
Maya Rook: And if we look back at the first real full-length history in the 1860s by Charles Upham, he says in there that Tituba and John Indian may have originated the Salem Witchcraft.
Maya Rook: So I think he plants the seed there, and then other people pick up on it, and it becomes this legend, really, that has no roots. The only magic that Tituba could have been said to have practiced during the Salem Witch Trials [00:12:00] was her help baking the witch cake, which was an English folk magic custom that was taught to her by Mary Sibley, an English Puritan woman.
It’s so unlikely that Tituba would’ve been teaching the girls these things.
Sarah Jack: And I found it also interesting, when we look at Tituba’s examination and she’s naming witches and asked questions and pressed, she, in that circumstance, is saying, no, I did not bring magic over, but yet many authors and writers have portrayed her as most likely having done that.
Sarah Jack: And we can’t obviously take what she said then as any truth, because her whole thing there is untruth, but I just was like, oh, that’s interesting, she just said, no, I didn’t use magic before.
Maya Rook: That happens with another enslaved woman, as well. There was two others in the trial Candy and Mary Black, and I can’t remember, I think it was Candy who [00:13:00] said this. They ask her, cause she’s from Barbados, if she was made a witch in Barbados and she makes it very clear that she was not. She did not become a witch when she was in her home country, that it happened while she was in Massachusetts.
Maya Rook: So I think that’s very interesting that they’re looking. We look for people to blame even as we get into historical accounts in the 1800s, 1900s, like who could have been, who could have been responsible for this? And the same thing is happening then too, right? People are just pointing fingers, looking like, where could this possibly have been coming from?
Maya Rook: And, in a lot of ways, the only people they can really blame are themselves, because it’s from their own minds and beliefs that all of these fears are originating.
Maya Rook: Yeah. And I don’t know if you found this, I’ve been just researching and teaching on the trials for years, but it’s almost like the more I know, the more I realize what I don’t know, and it just keeps expanding. There’s so many different directions and different paths that you can go down and keep exploring.
Sarah Jack: Absolutely. I think I this week [00:14:00] referred to it as peeling my witch hunt onion. I’m like, oh my goodness, it’s another layer, but I often personally think about seeing the trees for the forest. You just see more and more trees and you see the bark on the trunk and how old that tree is and who else has been looking at that tree.
Sarah Jack: And I don’t know. I totally agree with what you’re saying.
Maya Rook: Yeah.
Josh Hutchinson: Could you elaborate on the witch cake?
Maya Rook: So the witch cake, I always find that one of the most fascinating parts of the trials, and when I tell the sort of narrative of the trials, I think it’s this beautiful way that really draws people in, cause they’re like, oh, witch cake, what could it possibly be? So the witch cake incident happens pretty early on Abigail and Betty have been afflicted. They can’t figure out what’s going on. Then they get diagnosed as being Bewitched. And one day, this would’ve been in February, the Parrises are out of the house and their neighbor, Mary Sibley comes over [00:15:00] and the story goes that she is determined to figure out who the Witch is.
Maya Rook: So she instructs Tituba and her husband, John Indian, they’re both enslaved in the Paris household, how to make a Witch cake. And I believe the earliest records we have of witch cakes is in the early 1600s, but essentially what it is it’s called it’s a combination of sympathetic magic and counter magic. So they take urine from the afflicted girls, which must have been an interesting endeavor so they take the urine from ththe girls. They mix it with rye flour, and then they bake it in the ashes and feed it to a dog. So it’s called sympathetic magic because it’s believed that the witch has this connection to the body of the girls, that she has bewitched them, cursed them.
Maya Rook: So if they can take something out of the girls, like the [00:16:00] urine or hair or blood, something that comes from the body, but the witch has a sympathetic connection to that excrement basically, right? So they take it and then it can be manipulated. So it’s manipulated into this cake form, which I always imagined is probably more like a really hard biscuit, like hard tack or something and that once it’s manipulated, they can do something to it that might affect the witch.
Maya Rook: So there’s some debates about how this actually worked. Some people think that maybe it would make the witch reveal herself. Some people think that it might actually hurt the witch. Some people thought that by feeding it to the dog, it might transfer the bewitchment to the dog. This is also known as counter magic because it was using this folk magic tradition as a way to try to counter the harmful magic of this witch. But in the case of the girls it’s not successful.
Maya Rook: My understanding is that the Witch cake happens [00:17:00] after the examination that they have the confirmation that they’re bewitched. And so then it’s okay, if there bewitched, there must be a witch out there somewhere, who could it be?
Josh Hutchinson: I feel bad for the dog.
Maya Rook: Yeah, me too.
Josh Hutchinson: That’s pretty gross.
Maya Rook: We don’t really know much about the dog. I did find out that other ways that people might use witch cakes would also be to bury them in the ground or to burn them. So there is this element of that the cake is being destroyed in some way. That is so it can cause harm to the Witch.
Josh Hutchinson: So when they burned it, would they have believed that the witch would then be burned?
Maya Rook: My understanding is it would just potentially harm the witch or be able to cut that tie of magic.
Josh Hutchinson: Were other methods of detecting witches employed?
Maya Rook: It seems like with the Salem Witch Trials, a lot of the methods for determining witches were just accusations from people. In the records, people will like, oh, I got an argument with them.
Maya Rook: And a lot of times it’s [00:18:00] livestock, right? Like my livestock got ill suddenly afterwards, or there was some strange incident that occurred after I had an issue with this person. So a lot of times just seems like it’s stories that people then interpret. Okay, then maybe that person is a witch. Once somebody has been accused and if they are arrested for it, they’d be examined.
Maya Rook: So a lot of times they did look for some kind of witches mark on them. So they would usually strip the people naked and then, and look for this mark. Sometimes it was believed, described as like a third nipple or something like that. And I always think the thing with the witch’s mark is if you go looking for it, you’re probably gonna find something. It could be a mole. It could be a skin tag. It could be like a weird birthmark. It could even be a bug bite, just like something that is a little bit different. Cause if you wanna find it, then I think you will.
Josh Hutchinson: Yeah. I think everybody has at least one of those things. But they wouldn’t have used [00:19:00] other folk magic methods for detecting witches?
Maya Rook: Oh I feel like there, there are some incidents that show up, which are not the sort of top of my mind, but I remember encountering them and thinking isn’t this person using folk magic to try to determine if this person is a witch or not?
Josh Hutchinson: But there was a case where they burned a cheese or something and Rachel Clinton showed up or somebody like that, but that might have been an accident.
Sarah Jack: Did it work that time?
Maya Rook: Oh, that I don’t know. It does also make me think though, of some of, one of, one of the incidents was with poppets, which I mentioned before. So poppets are similar to the way we might think of voodoo dolls in popular culture. Whatever you do to the doll or the poppet happens to the person it’s supposed to represent.
Maya Rook: So again, that case with Candy, she confesses to the crime of witchcraft and she says that she has poppets. They ask [00:20:00] if there’s poppets you, I want we wanna see them. So they allow her to go and retrieve the poppets and she comes back with like some grass and some rags, a handkerchief, that’s tied into knots and it’s described that they, afflicted girls say, oh she, she plays with the handkerchief and that’s what torments us. So they ask candy to untie the knots. It doesn’t do anything. They make her eat the grass that doesn’t do anything either the girls are still afflicted. So then the magistrates start playing with the handkerchiefs and trying to see, oh if we do it, will it stop the affliction?
Maya Rook: So I’m reading this. I’m like, okay, the magistrates are playing with magic right now. And I love it cuz it gets really out of hand where they try to burn one of the rags and then the girls complain of being burned. They dump it in water. They act like they’re drowning. Someone runs out towards the river.
Maya Rook: So it’s just this incident where things really start to go off the rails. the trials.
Sarah Jack: We need an illustration of that little segment [00:21:00] for sure.
Josh Hutchinson: That’s amazing. The magistrates are doing witchcraft.
Sarah Jack: I can just see the. Comic strip or the, the graphic novel art on that one.
Maya Rook: Absolutely.
Josh Hutchinson: I know there were some other methods of divination. Could you tell us about those?
Maya Rook: I do know. So the Venus glass and egg, or the oomancy definitely shows up. And then the other one that stood out to me was the sieve and scissors, which also goes back to again like ancient Greece. And that shows up a couple times in the trials.
Maya Rook: And I remember one of the cases, the sieve and scissors is just basically a way another fortune telling technique where you turn, I think you like turn the sieve with the scissors. And in one of the cases, the person who was being examined said that. She ended up confessing that she was using it to try to find [00:22:00] something out.
Maya Rook: And this basically led to her making, being approached by the devil and making a pact with him. So it’s almost shown as like a gateway drug, where it’s she was messing around with the sieve and scissors and thought it was this innocent way to figure out the future, and then all of a sudden she’s in the pact with the devil.
Maya Rook: So it’s almost like they planted this little seed and she admitted to playing with that. And then it just spun out into this larger tale.
Sarah Jack: I was thinking some of the other accused witches that entered into a pact with the devil, they were approached at night in their beds. I believe some of them. So this, I wonder this is interesting, cuz that is very different if it happened, like while she was working with her magic.
Maya Rook: Yeah. It’s Sarah Hawks. And she says she confesses at this last spring, after she had turned the sieve and scissors, the devil came to [00:23:00] her and got a promise of her, and then it goes on and says, she saith she went to the Salem Village meeting of witches with Goody Carrier. She promised to serve the devil three or four years and to give him her soul and body and that she signed a paper he offered to her.
Maya Rook: So there’s this very simple folk magic custom. And then yeah, right away, the devil is there.
Sarah Jack: He’s there. She’s got a contract with details.
Maya Rook: It’s crazy.
Josh Hutchinson: Oh, I believe there were a couple people who were supposedly practicing fortune tellers or soothsayers. Is that right?
Maya Rook: Yeah. Dorcas Hoar, who is one of my favorites in the trials was said to be able to tell people’s fortunes. So that comes up and it also is said that she was able to tell her own fortune that she predicted that basically, that she would have a miserable life while her husband was still alive.
Maya Rook: But then after he died that she, she would come [00:24:00] into better fortune. And so then this comes, this is oh, this came true. So she predicted her own fortune. I always thought that was really funny. But yeah, I know she is, and then there’s a man as well.
Maya Rook: Yeah. Dorcas also had it said she had an elf lock, so her hair was like knotted together. I imagine like a giant dreadlock, and it was said to be four feet long. And they believed that it was a place where she could hold power. So during her trial, they actually cut her elf lock off. Which was, yeah, I think that’s should be considered torture. You shouldn’t just cut somebody’s hair they’ve been growing for that long off of them.
Josh Hutchinson: That sounds like Samson, cut his hair off and he loses his power.
Sarah Jack: Yeah, absolutely. I wonder if what they did with the hair, I’d like to know, did they bury it? Did they burn it? Did they construct something out of it? I don’t know. I wanna know. I wonder what color hair she had.
Sarah Jack: It’d be just interesting, [00:25:00] if she had like a really dynamic hair color too, or maybe it wasn’t.
Josh Hutchinson: Yeah. I don’t think they remarked about hair colors very often. Except when they’re describing like George Burroughs as being dark, he might have had dark hair.
Maya Rook: Yeah. And I think she probably was, I think she was on the older side, so she might have had gray hair also.
Josh Hutchinson: They were accused of doing so many things that they couldn’t have done. Could you tell us Some of the powers that the witches were said to have?
Maya Rook: The powers, when with the Salem Witch Trials, it seems like a lot of the powers that these men and women were said to have was really having this like power to harm over the people of Salem, the power to change into different forms. So you have these instances where somebody’s like turning into a cat or turning into, I think a Wolf follows one of them home, turning into a bird and they could change shape that they [00:26:00] could harm people in different shapes that they could actually appear in the shape of somebody else as well. And so tricking people.
Maya Rook: So that you’d think that one person was there, but it was, the witch was actually just throwing their specter around. So that’s pretty big, and the use of their specter to be able to leave their bodies and to go to other locations would be a major power .Of being able to fly as well.
Maya Rook: We do see incidents, reports that the witches would fly. And I think we might have mentioned this before, but like the, these meetings and Sabbaths of the witches where they would gather together in the darkness of night. And a lot of times, and we see, especially with the Salem Witch Trials, they’re kind of inverting Christian practices.
Maya Rook: So they talk about these, basically these dark sacraments, like they’re drinking blood and reversing a communion during the Sabbath
Josh Hutchinson: I get [00:27:00] confused on their flying, because Tituba describes it as she gets on a pole and then she’s instantly at her destination, but then there’s descriptions of Martha carrier or somebody maybe Abigail Faulkner actually their pole breaks and they crash to the ground.
Josh Hutchinson: So they’re actually in the air moving.
Maya Rook: Yeah, the one that always stands out to me is Tituba she’s like and we we were there presently. Like they just, all of a sudden she’s, many miles away from where they started. Maybe the, they couldn’t always get their stories straight about what these witches were doing. They just knew that, they were doing it, they were doing something terrible and evil in the night.
I was just wondering when you spoke about the witches that would have tricked their victims into thinking they were somebody else, is there any specific case that we know that was in?
Maya Rook: Yeah nothing specific is bubbling to the surface right now. But [00:28:00] I do know that this kind of is one of the things that made people call it into question. When people start questioning the trials, it’s do we actually know that the specters that are appearing are of the people that they appear to be.
Maya Rook: It could this be another trick? How much can we trust that it’s actually them?
Josh Hutchinson: Increase Mather. He seems to imply that the devil could be impersonating an angel of light. How widespread do you think his belief was towards the end of the trial? Was that something that was catching on and affecting the outcomes?
Maya Rook: I think that it definitely catches on you start to see the doubt really creeping in really around this time of year. As we wrap up September, begin to get into October. And I think that, this community has been through so much over the last few months and there’s a lot of fear that kind of fear can only.
Maya Rook: Sustain itself for a certain amount of [00:29:00] time. It’s really difficult to live with that kind of mindset where you’re suspicious of everybody and you’re afraid you’re gonna be Bewitched and people are watching really horrible things happening. You have Dorothy Good. Who’s a child who’s been in prison for months at this point in time.
Maya Rook: Her mother and her infant sibling are dead. You have a man has, who’s been pressed to death. He’s been tortured to death in front of everybody. You’ve had a former Reverend who’s been hanged. You’ve had people who are full members of their church being excommunicated and hanged. So I think that, and then for other people, their loved ones are in prison.
Maya Rook: And they’re about to face the winter time. They know it’s gonna be really horrible conditions and people become desperate. They wanna get people. And I think it begins to shift people’s mindsets. You start seeing the petitions increasing September, October. And so I think that idea, people are looking for ways to start prove it the [00:30:00] other way.
Maya Rook: And so like that kind of that that comment, the devil could be tricking them. I think it becomes very valid in people’s minds.
Maya Rook: And I think people were starting to realize that, the people who are dead, what if they were wrong? They can’t bring them back, but maybe they can prevent other innocent from people from dying.
Josh Hutchinson: Who are the afflicted girls as a group, and who are some of the individuals that are key?
I was looking back in my notes today and in Marilynne K. Roach’s book, she has a, an incredible index, and she lists 73 people total as being afflicted.
Maya Rook: So it’s really high. But a lot of times when we talk about the people who are afflicted, we’re talking about this smaller group and it’s just about 10 girls. So two of the really big names where it starts would be Abigail Williams and Betty Paris. They’re the ones that have the initial afflictions and they’re only nine and 11 years old.
Maya Rook: So they’re quite young and they [00:31:00] are an interesting case cuz they, they live in the Reverend Samuel Parris’s household. So this place, this home where he’s supposed to be this spiritual leader in the community and that’s where it all starts. It’s almost like something was rotten at its core, in Salem, and it’s in his home, and there’s a lot of theories about what could have started their afflictions, but it is the spark I think that leads to everything that happens. And it doesn’t stop with them. It spreads to all these other people. So Ann Putnam Jr would be one of the other major names, and she’s probably one of the most in a lot of ways, one of the most well known, because she makes an apology several years later. So Ann Putnam was just about 12 years old and she’s becomes one of the most active people in the trials.
Maya Rook: Abigail Williams sticks around, as well. She’s also well known, because she’s transformed into a character in the play of The Crucible. Now Betty Paris, interestingly drops off [00:32:00] from the trials. They remove her from the situation just maybe a month after the trials start, because she’s not getting better and they don’t want her to be a part of everything that’s going on in Salem.
Maya Rook: But Ann Putnam goes on to become so active, her mother as well. Her family makes a lot of accusations, and it seems like there’s ties of other young girls to Ann Putnam. So she’s been presented a lot of times almost as like a ringleader of the afflicted girls. And she’s the only one to ever apologize for her role in the trials, which is a whole thing we could unpack, because that apology, it happens many years later, and essentially she wants to join the church, and to do she has to make this public apology. And I can give her props. And I’m like, you did say that you were sorry. And she does specifically name Rebecca Nurse and her [00:33:00] role in that trial. But she also says that she was tricked, that she was deluded by Satan. She deflects and is almost like I didn’t really know what I was doing.
Maya Rook: Yeah. So I go back and forth. Depends on what kind of mood I’m in if I’m like gonna be kind to Ann Putnam Jr or not. ,
Josh Hutchinson: It’s like the devil made me do it.
Sarah Jack: I’ve seen in some comments from descendants or just people researching and commenting on social media. They recognize that for them, the devil was an actual you know a real problem, that he was pulling people in. And if she still believed that but was sorry that she got pulled in, then it’s an easier apology pill to swallow. But I know the first time that I read that, cuz Rebecca nurse is my ancestor. So I was like, that’s what apology that the Nurses got for that.
Sarah Jack: But reflecting [00:34:00] on just who, what player the devil was in the problems that happened, then I cool off for a minute.
Maya Rook: Yeah. And Ann Putnam, Jr. also, she didn’t have a very good life. Her parents die. She ends up taking care of her siblings. She’s the eldest. And she dies pretty young as well. And she never marries. So I don’t think that things turned out very well for her.
Maya Rook: I’d love to give the ages because we, a lot of times we think of ’em or like oh the afflicted girls. And so in our imaginations, they’re all pretty young. Like they’re children, but Betty and Abigail are the youngest, so they’re 9 and 11. Ann Putnam, Jr. Is 12, and then we jump up. So Elizabeth Hubbard is 17, Mary Walcott is 17, Mercy Lewis is 18, Mary Warren is 18, Susannah Shelden is 18, Elizabeth Booth is 18, and Sarah Churchill is 25. And she’s [00:35:00] put in with the afflicted girl group, which seems like she’s a little bit old to be hanging out with them.
Maya Rook: But they’re the ones who are pointed to as being this core group of the afflicted girls.
Josh Hutchinson: But then there were also some afflicted adults as well. Weren’t there?
Maya Rook: There were, there was many afflicted I already mentioned, like Ann Putnam’s mother also becomes afflicted and yeah, 73 total are in Roach’s accounts that she’s put together from the records, which is a lot. Even John Indian, Tituba’s husband, becomes one of the afflicted.
Maya Rook: And my guess with him is that I always wonder did they have some way that they met with each other and they talked and, are just like, you need to save yourself basically by pretending like you are afflicted. Otherwise you’re gonna get accused as well.
Josh Hutchinson: I know Mary Warren, she starts as afflicted, but then she gets accused herself.
Maya Rook: She does get accused herself. Yeah. She is afflicted. And then she begins to say that she’s like getting better. Yeah, she’s [00:36:00] doing well. And so there’s this reaction from the afflicted girls and say it’s because she’s actually a witch. And if you look at her trial records, It just goes back and forth. It’s so intense where she appears to be both afflicted and being accused of afflicting others at the same time. Yeah. So pretty wild case.
Sarah Jack: One of the things that you mentioned in one of your podcast episodes that I listened to recently was you pointed out that the afflicted girls don’t really have, we don’t have their perspective.
Sarah Jack: I think that is a huge hole, but I was just thinking, oh we have Ann Putnam, Jr’s apology, we have a little bit, she’s still connecting it to trickery of the devil. And then you mentioned this gal who was afflicted and accusing. So we really have very little of their perspective. What would they say about it? We don’t know. We know what they were [00:37:00] saying about what was happening,
Maya Rook: We are so blessed to have all of these records from the trials, but they’re also, they’re not perfect records, right? It’s not like there was a video and a microphone that was recording everything.
Maya Rook: You have people who are in the room who are writing things down while it’s happening. You also have people who are writing things down afterwards and summarizing what went on. And we don’t know exactly, sometimes there’s direct quotes written down, but how accurate are they? So it is interesting.
Maya Rook: While we have descriptions of what the girls were saying and doing, and maybe even particular things they said during a case, we don’t actually have anything that’s from them. It’s this is what my experience was. It’s one of the reasons I really love if you’re familiar with Katherine Howe the writer she wrote this book conversion, and she plays with a present day situation, but she links it back to the trials, and we see it through [00:38:00] Ann Putnam’s eyes. And, obviously there’s a lot of things that are being fabricated there, but I just appreciated adding this human element to it. What would it have been like to be a 12 year old girl during this time? And how might you get pulled into this situation?
Josh Hutchinson: Could it have been stress related, specifically in the Paris household?
Maya Rook: Yeah. That kind of gets into the, again, the conversion disorder theory that, people will take things, mental anguish, and then convert them into physical symptoms so that these girls could have been experiencing intense emotion, stress, pressure, whatever, and then it manifests this way that they might not even been aware necessarily that they were doing it at least, perhaps not in the beginning, when the symptoms start.
Maya Rook: So the Paris household does seem like it was a pretty intense place. And I think that there probably was a lot of pressure, because things were not going very well for Reverend Paris.
Maya Rook: And he was upset about his situation as a [00:39:00] Reverend not getting enough, people weren’t really coming to the meetings. He wasn’t getting the proper pay and the firewood that he was supposed to be getting. So there could have been a lot of pressure on the family. Like they’re hearing about all of these issues that are going on.
Maya Rook: And then at the same time, we don’t know for sure, but perhaps, he wanted his children to present themselves in a particular way. Like they’re an example to the rest of the community that he would’ve wanted them to display their good, puritan behavior. So I think that it is quite likely that they could have been experiencing stress that would manifest this way.
Maya Rook: Yeah, I think of all the theories about why the girls were afflicted. The conversion disorder offers me the most substance. There’s probably a lot of other factors going on, but I think that that one comes up for me a lot.
Sarah Jack: I was thinking about when it started, and the congregation would’ve been hearing the reverend’s children are [00:40:00] afflicted. The other thing that I think about is how he was in a lot of stress with his congregation. There was a huge financial stress there for him, and then you look at the trials and over the course of it, how costly it was for all those villagers, all those church members. I just think that’s very interesting. Everyone was having a hardship, these families who had their loved ones in the prison. I think it was Giles Cory, he didn’t get to go on the ferry to say goodbye, because he couldn’t afford it.
Maya Rook: He’s been popping up this just the, anniversary of his pressing to death. But I think that’s a great point about the finances, and I think it’s something that a lot of people don’t realize was just how much it cost to be in prison, and people were racking up a bill the entire time. They’re paying for the chains that hold them in place. They’re paying for, whatever kind of like food or water they [00:41:00] might be getting. And so it was really hard even to get bailed out, because the bills could get so high and a lot of people just didn’t have money. And that’s what happens with Dorothy Good being so little, under the age of five, but it took another person coming in to pay for her bail so that she could actually be released, cuz her father couldn’t do it.
Josh Hutchinson: With the afflicted girls and maybe some of the root causes, some of them were refugees from the war, and I wonder how that might have affected them.
Maya Rook: Yeah. So there was a lot of warfare going on in the areas of the frontier at the time. So actually I’m up in Maine. And so the trials, people don’t realize all the time, but they affected as high up as here.
Maya Rook: So there was warfare going on, and some of these girls have been orphaned. Some of them are refugees. They’ve experienced war and death and that fear firsthand. [00:42:00] So again, if we look at that idea that these girls might be converting some of their stress, if they’re suffering from what today, we would call post traumatic stress disorder. If they’re converting that into these afflictions it makes a lot of sense. They’ve experienced really horrific situations being in warfare, losing their families. And then there’s also this kind of association with being on the frontier and being closer to the indigenous people, and in these areas were seen as being very dark, that there was more opportunities for the devil to be out, to be lurking. So even when they lived in these areas for however long they might have been there, they probably also had a lot of things planted in their minds, a lot of fear about where they were and that the devil could be just around the corner, ready to lure them away.
Josh Hutchinson: I know Abigail Hobbs, she mentioned that when she lived at [00:43:00] Casco Bay, which is the area that’s now Portland, that’s where she got converted to witchcraft. I happen to be related to Mercy Lewis. I have a theory that some of these afflicted girls, another thing that they did was bring these stories down to the Salem villagers. Mercy Lewis lived in the household with Ann Putnam Jr., so she must have shared some memories at some time. And I wonder how that could have affected the younger children.
Maya Rook: Yeah. I think that if those stories were being shared, then I think that would’ve a big effect. Stories are how we make sense of the world, and if they’re being told stories about firsthand accounts of warfare, that’s like getting a horror story, horror movie, put into your mind, except it’s very real. So I think that could have definitely contributed to a lot of fear that they experienced.
Maya Rook: And it also seems to have contributed to their descriptions of the afflictions or like [00:44:00] seeing, they might describe people that look like indigenous people as being associated with the devil. So sometimes it seems as though they’re pulling from those experiences that they had on the frontier.
Maya Rook: Between the three of us, we probably have a lot of ancestors in the Salem Witch Trials, and we could be related. That’s possible.
Josh Hutchinson: We could well be I’ve found about 72 connections so far to the Witch Trials either directly or aunt, uncle, cousin, that kind of thing. And I know I’m related to Sarah, because we’re both descendants of Mary Esty.
Maya Rook: Oh, wow. Yeah, my big one is the justice Dudley Bradstreet. So I’m descended from the sort of the Bradstreet clan of the Mass Bay Colony, and he was responsible for issuing a lot of arrest warrants. And then when he said, I’m not gonna do this anymore, and he steps [00:45:00] down from his position, he refuses to issue any more warrants, he’s pretty much immediately accused of Witchcraft, but he flees the area and this waits basically until things have settled down for to come back again.
Josh Hutchinson: He was accused, but I don’t believe he was ever indicted.
Maya Rook: No, he’s just accused. I don’t think there was any like arrest warrants or anything put out for him. And this would’ve happened in September. So things are already starting to they’re intensifying with the trials themselves, but other areas are winding down. And I think because he was a more prominent individual, it probably protected him a bit in that way, too.
Josh Hutchinson: I noticed that some of the other critics, like Samuel Willard was speaking out about it, and somebody would name them, and then the other adults in the room would say, not him.
Maya Rook: Having some element of power, prestige in the community definitely seemed to help, but not always.
Josh Hutchinson: They did go after the Englishes pretty hard, and John Alden.
Sarah Jack: [00:46:00] One of the things I wanted to ask you about Tituba was you mentioned how her image has changed over time. And I thought that is such a very important point. And what we know more of her now is newer and it hasn’t really taken center stage for her yet of who she is. She’s still followed by the previous descriptions of her, but I thought that was a really important point that you made about her.
Maya Rook: Tituba has shape shifted so much over the years, and I always like to point people towards Elaine Breslaw’s work, because I think she was really instrumental in giving us a clearer image of who Tituba really was. So a lot of times Tituba is presented as being an enslaved black woman of African descent to the point where it’s just taken at sort of face value that’s [00:47:00] who she was.
Maya Rook: And that went through a whole development, but I really see The Crucible as a thing that fully cemented it in people’s minds. But if we look back at her life, it appears she was actually an indigenous person, likely from South America and that she was kidnapped and taken to Barbados where she lived and then was purchased by Samuel Parris, served him, and then was brought to Massachusetts. And part of the evidence I love looking at language, and I think that it’s really helpful when we look at the records, because if you look at the way that Tituba is described in every account, it’s Indian servant, Indian woman, Indian servant woman. But like her racial and cultural identifier is always Indian. And then we know from other aspects that she was purchased from Barbados.
Maya Rook: So because of the way the Puritans saw the world, if a person had any African [00:48:00] features, if there was any chance of African ancestry, if they were black at all, they would’ve used the term Negro to describe them in the court records. And we do see that with two other individuals, as you mentioned before, candy and Mary Black, but we don’t see that with Tituba and in all the accounts afterwards, anything that’s written about her, the years immediately following the trials, there’s no indication. So it’s really not until the 1800s that transformation occurs. And at first she’s presented as oftentimes being quote “half Negro”, ” half Indian,” or “half savage”.
Maya Rook: And then at some point, even the indigenous connection drops off, and she’s presented as being a black woman. And then by the time we get to The Crucible, it’s she’s doing things in the woods with chickens and it gets into almost like she’s practicing voodoo and all of this stuff. And that’s the way that she’s largely been remembered in our culture. I have a whole presentation, talk, discussion around this. I’m like, I wanna get it out in the [00:49:00] world of who Tituba really was, as much as we can understand her.
Maya Rook: Although I do think that it’s important that she be has become a figure for other people, there is literature and artwork and poetry of Tituba as the black witch of Salem that is very meaningful to people, so I don’t think we should dismiss that either. But she is a figure that has taken many different forms over the years.
Sarah Jack: It’s so relatable to the actual portrayal of witches over the centuries, how that image has changed.
Maya Rook: It’s really fascinating to see how that’s developed over time. And that’s been some of my favorite research, actually has been on Tituba and diving into what do we know about her? And then looking at the historiography, how have historians portrayed her over time and tracing that development and watching the shifts and how has literature impacted it.
Maya Rook: Because even in the late 1800s, a couple plays come out that include [00:50:00] Tituba that start having her practicing magic, that have her as half black, half Indian. And it almost seems like that literature, those cultural elements enter the scene and then historians actually get inspired by that.
Maya Rook: And then they put that into their stories, right? So there’s this back and forth going on, this interplay between the popular culture and the historical work, that form the image of Tituba.
Sarah Jack: That’s a beautiful explanation of it. I agree with you. I think that who she has symbolized and what she has meant to so many writers and anybody, I think any type of positive strength that one of these victims can be for their descendants or for someone who just looks at them and recognizes they were in a really awful situation and they survived.
Maya Rook: And it’s one of the great mysteries of [00:51:00] the Salem Witch Trials is what happened to Tituba. She’s the first to confess, one of the first people to be imprisoned. And she’s one of the last people to be set free. And then we just have no idea. She’s disappears.
Sarah Jack: I hope we find out I that’s one of the things I love about witch trial history is, you never know what’s gonna pop up in a journal or on a record someone’s looking at. It’s right there, and we’re gonna find out.
Sarah Jack: That’s what I hope.
Josh Hutchinson: Yeah. One of our hopes is that all of the victims will be known as the humans that they were.
Sarah Jack: Absolutely.
Maya Rook: I love that.
Sarah Jack: And I think talking about the history and the different pieces that are interesting to people gives us the opportunity to talk about the individuals. So the ones that came up in our discussion today, that’s humanizing them, and we’re looking at the situation they were in and thinking about them as an individual. I think it’s one of the other great things [00:52:00] about talking about witch trials.
Maya Rook: Yeah. And I think to go back to where we started this discussion around folk magic, it’s that, a lot of people are drawn to Salem because of the, oh was there real magic? There’s witches, you know what’s going on there? And it’s so magical and spooky, and that captures people’s attention. But if you can use that as a hook to draw people in and then present this very human story, that’s where the real power is, I think. And that’s where people make a true connection to what happened.
Josh Hutchinson: In many ways, Salem is so sensationalized. The witchcraft element is really played up, magical aspects and possibilities are played up. But I think that, like you said, is a good way to draw people in and get them interested in the history. And the true story is so much more powerful to me than those legends out there about the magic in witchcraft, the story about [00:53:00] the persecution and the endurance of a lot of those people going through that suffering.
Sarah Jack: I was gonna ask Maya if she wanted to share anything from her, what you’re working on or, what you would like to say today about your work?
Maya Rook: Yeah. So in my sort of general life, I wear many different hats.
Maya Rook: I’m a cultural historian, I teach college history, and I’m also a yoga meditation instructor, but the Salem Witch Trials has just been this longstanding passion in my life and especially with my work with education and researching history. So a lot of this has culminated in recent years, I’ve created just many different talks.
Maya Rook: So we’ve talk touched on some of those topics already, like the folk magic, the afflicted girls, Tituba. I have one looking at, specific people that are involved in the trials, like the first people to be accused [00:54:00] of witchcraft, Salem in popular culture. All these different elements. So all these different dives.
Maya Rook: And then one of the other ways that I’ve been presenting this work to the world is through my Salem Oracle account, which is, I think how I’ve got connected with both of you. So @SalemOracle on Instagram and Twitter is a day by day account of the Salem Witch Trials. And so I try to use this like daily touch in, on the trials as a way to make it more real for people. I found as a historian, especially when you’re telling a story about I have a one, one of my, big talks is just like the Salem Witch Trials. It’s an overview. We pack a lot into an hour for that particular talk. But there’s certain things you just have to gloss over and, be like over the course of these three months, blah, blah, blah, this happened.
Maya Rook: So to go into the day by day details of it really makes you, I think, have a better sense of what really happened and what it might have been like to [00:55:00] watch this unfold in person. So this is the second time around the second year that I’m doing it. I did this once before with the Donner party actually similar idea, and I did that for three.
Maya Rook: And every year you learn something new, and it becomes more real and it becomes more human. So I think we’ve already really touched on, a big part of what I wanna do with this work is to humanize the trials, to make the past something that people can relate to, to understand, to touch and to look at.
Maya Rook: And I also love the magical element, the sensationalism, but to be able to separate those two things to appreciate the sort of that fun, magical quality, but then to be able to see the trials for what they were and the people for what they were, not as witches but as human beings.
Maya Rook: So I think that’s a really important part of the work here.
Josh Hutchinson: To touch on pop culture, which is another thing you talk about I like to separate the pop culture from the fact, [00:56:00] because a lot of the pop culture it’s off base, but it’s entertaining. And you can learn a little bit from every movie that comes out that’s about witch trials. So what are some of your favorite pop culture elements about Salem?
Maya Rook: I will say my favorite pop culture witch probably is Sabrina the Teenage Witch, the version played by Melissa Joan Hart. Sabrina spent through many different iterations, but the show that came out in the nineties. And there are some connections, of course, to Salem. She has a cat named Salem, who’s actually a warlock who is being punished by having to be in a cat’s body for like a hundred years or something like that, but he’s named Salem. But early on in the show, they actually do like a field trip to Salem, her school does, and she’s afraid. She’s like I don’t wanna go to Salem. I’m not going. They weren’t very kind to witches, and her aunts were like, [00:57:00] oh, you don’t have to be afraid. There were no real witches in Salem. Only thing you have to be worried about. There is overpriced souvenirs so you know they have fun. They play with that kind of stuff
Maya Rook: On a more like more serious note, I think one of my favorite pop culture, representations of witches in New England, it’s not specific to Salem, but the movie The Witch that came out a few years ago, I think is really incredible and really powerful. And I really like that they didn’t make it about the Salem Witch Trials, that they fabricated the story about a family, like basically on the frontier, which we’ve been talking about, that element on the edge of the settlement, by themselves and fears that develop around the daughter being a witch, because it allows us to look at what common beliefs around witches and witchcraft were at that time through the lens of this family. But we don’t have to worry about is this accurate to Salem or not? It’s almost like its own [00:58:00] little case study, little horror movie. And I just found from my studies of the Puritans in general of Mass Bay Colony, of the Salem Witch Trials, of my understanding of witches and witchcraft, I just thought they captured so much there.
Maya Rook: It really immerses you in the experience, so I think that’s a really incredible pop culture portrayal of witches during this time or fears around witches, rather I should say.
Maya Rook: And I think something that’s interesting about Salem is that even if people don’t know the details of the Salem Witch Trials, almost everybody in the United States has heard of the Salem Witch Trials. They have some idea, some association, so it shows up in pop culture a lot. There’s a lot of mistakes that are made. I’m sure you’ve encountered this many times, where you have this, a popular depiction and a kind of offhand thing about Salem, and it’s like about witches being burned, and we’re on the sidelines. No, no witches were burned. They were hanged , but it’s just the way that people, they just make this [00:59:00] assumption about it.
Maya Rook: So we see that show up a lot throughout our culture, I think. But it’s becoming little more nuanced. It, it does seem like people are interested in actually learning about what happened during the trials, which I I’m really happy to see, and it’s not, it’s really not that difficult to get a good, solid rundown of more. I have a hard time as a historian saying like the truth, because that’s always iffy, but just getting a more, maybe a more clear picture of what really happened during this time.
Maya Rook: This has really been a pleasure. I appreciate that you asked me to participate in this. I love that you are putting this podcast together and you’re gonna be sharing this and bringing in different people for interviews.
Maya Rook: There’s just so much to, to explore in this realm. And the more ways that we have to do it, I think the better.
Josh Hutchinson: I feel like we could go on the three of us chatting for hours about this because we’re all interested in the same thing. And it’s been really [01:00:00] lovely to meet you, and you’ve been a great guest.
Maya Rook: Yeah. Thank you both. Yeah.
Sarah Jack: Thanks, Maya.
Maya Rook: All right. Bye everybody.
Sarah Jack: Bye.
Josh Hutchinson: Bye.
Josh Hutchinson: Thank you for sharing how ongoing witch hunts are affecting another part of the world, Sarah.
Sarah Jack: You’re welcome.
Sarah Jack: And now we’ll hear from Tom Mattingly in Jami Milne of Ballet Des Moines about their upcoming ballet Salem.
Tom Mattingly: I have always loved ballet as a vehicle for storytelling, and I think that there can be so much left to interpretation with the subject of witchcraft and that interpretation lends itself really well to ballet. So what I’ve done with Salem is I’ve taken inspiration from the historical events to create a fictional story, one that could have happened during the time, but isn’t necessary a recreation of actual events.
Tom Mattingly: Fear itself is very powerful, and when we [01:01:00] are led by fear rather than reason, there are horrific consequences.
Tom Mattingly: The character of fear is very important to this ballet. Fear is played by one of the male dancers in our company, and he is not a townsperson of Salem, but he is a constant presence and influence on the entire cast, so he really interacts a lot with the girl. The girl is the one who is making the accusations of witchcraft. She feels fearful from the pressures of the people around her, and especially her father, the preacher, to continue accusing and testifying against the people of Salem.
Tom Mattingly: The Salem Witch Trials has always been a captivating subject. One of the main reasons I chose the witch trials for a ballet is because I knew it was something that would capture people’s attention.
Tom Mattingly: I hope that people are moved by what they see and think about how they view others, if they’re viewing others with kindness, [01:02:00] with the benefit of the doubt, if they’re giving a chance to these people that they don’t know. I hope that they are inspired to learn more about the Salem Witch Trials themselves.
Tom Mattingly: It is a fictional story that I’m creating, but every element is based on historical fact. A lot of it is different people from the past kind of combined into become one character, like the Mathers with our preacher. There is one character who attempts to defend his wife, who has been accused, and he himself gets accused of witchcraft and demonic possession. Even down to the costuming, it’s going to be a modern reinterpretation but based on the strict puritan dress codes of the time with the muted colors, being covered up, those natural fibers, no lace, no ribbons, very much bare bones, utilitarian in a lot of ways.
Tom Mattingly: Same thing with the set design, too, of these furniture pieces that can be used in many different configurations so that [01:03:00] our meeting house can serve as a place of worship. It can serve as the home for the trials themselves in the courthouse. Our set even has a different modular design to become the gallows when one of the characters is hanged.
Jami Milne: Tom and I were talking just this last week, and he said, “everyone knows the end of the story here. There’s not a surprise, because we all know the Salem Witch Trials and what happened.”
Jami Milne: I don’t want anyone to forget the power of a somber ending and this idea that great change can come, feeling so emotionally disrupted that you have no choice but to think differently upon leaving. And I think that will really be the power of audiences walking in the doors and then leaving with very different emotional state.
The music for Salem will primarily be Stravinsky’s Rite of Spring.
Tom Mattingly:Rite of Spring is typically the story of ritual sacrifice, and in a way, [01:04:00] I feel like that’s what happened with the Salem Witch Trials. It became this ritual of accusations, trials, and hangings that just continued over and over until it was finally put to an end. And it’s an amazing score. It’s difficult as a dancer, because it’s difficult to count and the melodies are so surprising, but the overall effect, I think, is incredible, and it takes this kind of animalistic quality. And the dancers are really able to embody it, especially in these group scenes at the church or at the gallows. It’s really moving.
Tom Mattingly:Salem will be performed at the Stoner Studio Theater in downtown Des Moines, October 20th through the 29th.
Tom Mattingly: Tickets can be purchased at balletdesmoines.org.
Josh Hutchinson: And thank you all for listening to another episode of Thou Shalt Not Suffer: The Witch Trial Podcast.
Josh Hutchinson: You want to set your calendar for this one, folks. Next week, we’ll be talking with the renowned [01:05:00] historian and emeritus professor Dr. Malcolm Gaskill, author of Witchfinders, Witchcraft: A Very Short Introduction,Between Two Worlds: How the English Became Americans, and The Ruin of all Witches: Death and Desire in an Age of Enchantment, which releases in the United States on November 1st. That book details the story of a witch trial in Springfield, Massachusetts.
Josh Hutchinson: Once you hear that episode, you will have to buy that book immediately at your local book seller or online, and you’ll be thrilled.
Sarah Jack: He wrote it. We’re talking about. We’re so excited to have this special opportunity. This timely opportunity.
Josh Hutchinson: We’re excited to have this opportunity to introduce this book to you.
Sarah Jack: You’re gonna buy it.
Sarah Jack: [01:06:00] Please follow us wherever you get your podcasts.
Sarah Jack: And check out our website, thoushaltnotsuffer.com.
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For our landmark 150th episode, we explore one of humanity’s most enduring questions: What is a witch? Far from being about broomsticks and cauldrons, the witch serves as a cultural mirror, reflecting society’s deepest anxieties about power, gender, and the unknown.
A witch is a designation that reveals more about the society doing the naming than about the accused. Throughout history, this label has been weaponized against the vulnerable, marginalized, and powerless as a means of social control.
Yet in contemporary Western contexts, “witch” has become a self-claimed identity representing alternative spirituality, feminist empowerment, and connection to nature. This reclamation represents a deliberate rejection of patriarchal control and embrace of personal agency.
We’ll examine how the witch has served as both society’s scapegoat and its rebel. What does it mean when an identity once used to destroy women becomes a source of empowerment? Join us as we explore this complex figure that continues to captivate and challenge us today.
In this powerful episode, we explore the discrimination faced by persons with albinism across Africa through conversations with two remarkable advocates from the Sierra Leone Association of Persons with Albinism (SLAPWA).
Join us as we welcome back Jay Kamara, a familiar voice to our listeners, alongside Daniella Garrick, a model, youth leader, and advocate who is representing Sierra Leone in the upcoming Miss Albinism Africa pageant in June 2025.
Our guests share how marginalized communities can transform visibility from a source of vulnerability into a platform for challenging misconceptions. Through initiatives like the Miss Albinism Africa pageant, they demonstrate how advocacy can operate effectively for communities that have faced persistent discrimination.
This episode offers valuable insights into:
The specific support needed by persons with albinism in Sierra Leone
How pageantry becomes an unexpected vehicle for profound human rights advocacy
Ways you can participate in these important advocacy efforts
How to support: The Sierra Leone Association of Persons with Albinism is seeking support for Daniella’s travel, accommodation, and competition expenses for the Miss Albinism Africa pageant. Learn more at albinismsierraleone.org or visit their Facebook page at facebook.com/slapwa17.
Witch Hunt is dedicated to helping you learn about others’ experiences and providing meaningful opportunities to take action. Join us for this transformative conversation.
Welcome back to our Podcasthon series, “Ending Witch Hunts.”
In this fourth installment, Josh and Sarah explore the pervasive issue of witch hunts across Asia. As Sarah notes, “The witch hunting story continues to unfold in ways many people don’t realize.” We examine how witch hunts and witch branding remain significant problems throughout parts of Asia, with a particular focus on India.
Throughout the episode, we highlight the work of many local advocates who are fighting these dangerous practices through education, survivor support, and influencing the development of appropriate legal protections and governmental interventions.
Podcasthon is a global movement to spread awareness about charities. Join us each day March 15-21 as we participate in Podcasthon 2025, where more than 1,500 podcasters unite to amplify causes close to their hearts. We’re proud to participate with our nonprofit End Witch Hunts, which works to educate about persecution of alleged witches worldwide.
Welcome to Witch Hunt, the investigative podcast exploring modern-day witch hunting in India. In this eye-opening episode, we investigate a critical human rights crisis: the systematic persecution of women through witchcraft accusations. The statistics are haunting: over 2,000 documented witch-hunting murders between 2000-2012โwith countless more cases hidden in rural communities. To analyze this intersection of women’s rights, criminal justice, and cultural practices, we’re joined by leading experts: Rashika Bajaj, a human rights advocate at Jharkhand High Court, and Jaya Verma, an assistant professor specializing in gender law at Jindal Global University. Human rights researcher Dr. Amit Anand provides essential insights on how traditional beliefs and economic inequality fuel these violent practices. Together, we’ll examine urgent policy reforms, legal protection measures, and grassroots solutions needed to combat witch-hunting violence. This powerful episode serves as both an exposรฉ and a call to actionโthrough awareness and advocacy, we can challenge harmful practices and protect vulnerable women. Join our investigation into one of India’s most pressing yet under-reported human rights issues. You’re listening to Witch Hunt.
Rashika Bajaj: [00:00:00] 2,097 people were murdered from 2000 to 2012 in the name of witch-hunting. Josh Hutchinson: Welcome to Witch Hunt, the podcast demystifying modern-day witchcraft accusation-related violence. I'm Josh Hutchinson. Sarah Jack: And I'm Sarah Jack. Today, we're examining a critical human rights crisis that continues to devastate lives across modern India, the persecution of women through witchcraft accusations. Josh Hutchinson: The numbers are shocking. Between 2000 and 2012 alone, over 2,000 people in India were murdered after being accused of witchcraft. And those are just the reported cases. The true toll of this violence remains hidden. Sarah Jack: To help us understandthis complex issue, we're joined by two distinguished legal experts, Rashika Bajaj, Sarah Jack: a legal advocate at Jharkhand High Court, and Jaya Verma, Sarah Jack: an assistant professor of law at Jindal Global University. Josh Hutchinson: Together, we'll explore the deadly intersection of gender-based violence, [00:01:00] poverty, and traditional beliefs that fuels these accusations. Our guests will help us understand why this practice persists and what solutions they propose to protect vulnerable populations. Sarah Jack: We'll also hear from returning guest, Dr. Amit Anand, who provides crucial context for understanding witch hunting within the broader framework of gender-based violence in India. We'll discuss the urgent need for central legislation, the challenges of implementing effective solutions in rural communities, and the vital role of education and awareness programs in creating lasting change. Josh Hutchinson: This is more than just a discussion. It's a call to action. Through understanding, we can work together to end this cycle of violence and persecution. Sarah Jack: Hello, welcome to Witch Hunt podcast. We are so honored to have you joining us today. Please each introduce yourself and tell us about your professional accomplishments and your interest in human rights. Rashika Bajaj: Myself, Rashika Bajaj, I completed my LLB from Presidency [00:02:00] University, Bangalore and LLM in criminal law from Reva University, Bangalore. Recently, I am practicing as an advocate in Jharkhand High Court. With regard to my interest in human rights, I was introduced this subject in LLM and seeing it around. It's very relatable to real-life circumstances of our life. And then I was introduced by Amit sir about the witchcraft thing, which gave me more interest. Slowly and gradually, I'm learning more about it. Thank you. Thank you for giving me this opportunity also. Jaya Verma: Hello. Hello, everyone. First of all, thank you so much for this opportunity. It's a great pleasure to be a part of this discussion. I am Jaya Verma. I have done my bachelors in law from Chanakya National Law University, Patna, India. And I also have my master's degree in law from O. P. Jindal Global University, Sonipat, Haryana, [00:03:00] India. Jaya Verma: Although my specialization lies in corporate and financial laws, I was introduced and rather I became more interested in the topic of witchcraft accusations, allegations, witch hunting, and all about that while my time as an assistant professor of law in Reva University, Bangalore, India, andit was the discussions with Dr. Amit Anand and Ms. Akanksha Madaan that made me find more interest in the topic. Also my connection with human rights was that when I was working inReva University, I was also a coordinator of Center for Human Rights Law and Policy. So that's where it all started. Josh Hutchinson: Why does witch hunting persist in modern India? And how do gender and caste inequalities fuel this cycle of violence despite legal protections? Rashika Bajaj: In India, there are various laws which protect the women, but still witch hunting is not very discussed in the present era. People still fear [00:04:00] dominant women in India, and, when it comes to witch hunting, women are specifically regarded as witches over here, because it's perceived over here, the notion is, particularly over there, is that women are the ones who does black magic and everything. Rashika Bajaj: Apart from the states having various legislations over here, still I believe that witch hunting is being practiced around every rural area of India. Me belonging from Jharkhand specifically, in my locality itself, I can witness this in and around, just outside my house, it's a very common thing for me to witness on regular basis. Rashika Bajaj: Understanding, first of all, what is witch hunting is basically in common terms, which I feel is the practice of magic with the evil purposes. The best example is that in our area, if I take the example focusing on Jharkhand, which I witnessed on a frequent basis, there are a [00:05:00] lot of crossroads over here, and it's believed that on Saturdays, people come and keep a few substances like rice, or some, lambs lit in the boughs of mud and everything. People generally fear to cross from that area believing it to be a black magic. The people think and there is a evil purpose behind it. Maybe the person doing has not done with the evil intent, but then people are still afraid to act. And when it regards to the gender-based violence, coming to that, in this, it's basically because of the superstition and patriarchy continues still in India, where women are still regarded to as a witches over here. Sarah Jack: Just to add to her point, yes, India has seen and, in the past also, and in the present, is, it has seen a lot ofincidents of witchcraft andsome states have majorly seen these incidents more than the other, have been [00:06:00] Jharkhand, Odisha, Rajasthan, Assam, Chhattisgarh, all of these. And the incidents have been rising, although remain more and more unreported, is the problem that is there in India. So as Jackasked, despite having some legal norms and some legal structural framework regarding witchcraft allegation, why we could not,why India is not able to put a restraint on this,this practice of witchcraft and this practice of witch hunting, the problem here lies in the fact that the laws are more and more restricted to the regional areas rather than being, India being in focus, as in, there is no central legislation yet, although there are a lot oftherequirement and demand for the witchcraft legislation to be at the central level. We still have not reached to that level. Although there has been a bill in the 2022, till, we, the bill has not yet become the law. That is the reason. Rashika Bajaj: Would like to add [00:07:00] into it,as Ma'am said, there is a lack of proper awareness also, and people are still not ready to talk about it. Many people witness this in and around, but they ignore it, the fact, and then state laws are inadequately enforced over it. That's also a major issue that we are focusing on the demand of central legislation as a proper base for it. Sarah Jack: With reference to accusations of witchcraft, what are your perspectives on the fight against gender-based violence? Jaya Verma: Gender-based violence, it is definitely one of the major forms of human rights violation throughout the world. And the focal point of gender-based violence, they are majorly women. Of course, all the genders are definitely subjected to it, but the ratio of women being affected by gender-based violence throughout the world has been rather high. Jaya Verma: So for women, the gender-based violence has not just, because it has not just caused physical, mental, or, physical or mental harm, but also a reputational [00:08:00] harm. We have seen that women are more subjected to moral standards, to moral policing, and that is one of the reasons as to why gender-based violence would be said to be more, women could be more prone to the GBV. Jaya Verma: Also, witchcraft accusations and witch hunting is one such form of gender-based violence, which is pervasive. This is worldwide, and to some extent, it entraps all kinds of genders. It entraps all kinds of genders with the hypothesis that the witchcraft accusation acts as a punishment for those who do not cooperate with social norms. However, seeing this, it cannot be denied that women are the ones who are more prone to it, because the incidents have been evidence throughout the world. Rashika Bajaj: Adding to these points, I would like to say that the gender-based violence is a global issue, still prevailing around, but in, as I have mentioned before, that witch hunting is more among the rural communities. As for the Indian National Crime Record Bureau, [00:09:00] 2,097 people, 2,097 people were murdered from 2000 to 2012 in the name of witch-hunting. Rashika Bajaj: The major ratio was among, of the women, among these. And, the main reason was because they wanted to throw the women out of the villages to take the control over the lands. And if women denied the sexual needs of the men, that was also the main reason people used to go for the witchcrafts and everything over there, related to those evil practices. Josh Hutchinson: And what strategies are needed to fight against gender-based violence, especially with reference to accusations of witchcraft? Rashika Bajaj: One thing that we have decided on the theme is about the demand for the central legislation. If we go into a rough draft of it, it's very,important to define the term witchcraft as to what all falls into it because it covers a wider ambit. There are different ways people do it. Rashika Bajaj: If we see in the Hindus, [00:10:00] Hinduism, people, generally there is a kind of, even practices can be done for the, people use witch magics to at least cure something also. And for some, it's like they, you try to harm others also. But then the main perception over here is that people take it in a negative perspective only. Rashika Bajaj: So for that, a well-defined definition is important. Some punitive measures would be beneficial for the states and the country itself, such as strict punishment for individuals. And apart from this, victim protection and rehabilitation can also help more on these points. And not forgetting about the awareness programs. As I said, we need to change the notion of the people in and around. Education is the base for everything, what I believe is. Seeing mostly witch hunters practice in the rural areas and women who are widowed, divorced, basically try to practice this [00:11:00] thinking that some evil things has happened to them, and to cure them, people go to the witch doctors in and around to find a solution for themselves. And in general terms also, if we see in and around when we, in just a small example, I would like to cite it. When a child falls ill, the mother takes him to the temple to take out the evil eye, or what we call as the drishti. Rashika Bajaj: So the first aspect of if we want to change the one notion is about what will be is the awareness program will help us a lot. In doing so, educating people, as rural people are not much educated. Apart from that, the laws would work. Jaya Verma: So about the strategies, adding to Rashika's points, I think that the problem here in India is that yes, India has grown. India, the infrastructure of India, the development in India has been rapid throughout a few decades, past few decades. But the problem here is that even though India has made a name of [00:12:00] itself in the map, in the world map, but still 70 percent of the population in India that resides in rural areas, in rural India. There, witchcraftaccusation and witch hunting has been more rather than the urban areas. Jaya Verma: So what we see here in India is that the rural India is rather,it is comprised of mostly a patriarchal structure of society. So apart from all the other reasons, what we see is that the reason why witchcraft and witchcraft accusation and hunting remains pervasive in the rural India is that because there's a lack of infrastructure and they want to maintain that kind of society that already exists. They do not want want their social structure order disturbed at all, and the woman, if at all, they want to change or move out from the traditional roles that they are supposed to follow, like looking after the household or just remaining inside the homes, not studying, not getting educated, not even proper [00:13:00] healthcare. Jaya Verma: So, if they try to step out of that traditional role, what happens is that they are forced, pulled back by these means of sanction. So in rural India, witchcraft works as a sanction, as a very evil sanction, against those women who want to get out of the structure of patriarchy that, you know,that encapsulates the entire rural India. Jaya Verma: So, what we need to understand here is that, yes, the laws are definitely, even if they're there, they're not implemented. The strategies that can be followed here is that, first of all, of course, as Rashika pointed out, we need a central legislation. From the legal point of view, we need to have stronger laws. Jaya Verma: Apart from that, there are, we have to know that witchcraft accusations they're not just something which has religious or superstitious roots. Sarah Jack: Another strategy that we could adopt here is, the, the trauma that, it causes, the trauma that witch hunting and witchcraft accusation causes to the people, to the [00:14:00] victim of saidsocial evil and the strategies that could implement that could ensure that the mental,the problems that are caused, the mental distress that is caused to them is fixed somehow through therapy and a wide awareness regarding everything that is happening in the country, which is rare because the reporting of the incidents is rare. The printing of said incidents in the print media or in the electronic media is very rare. So that is all is needed as a strategy apart from the laws that is of course required. Rashika Bajaj: I would like to substantiate those with few datas I have with myself. From the, over the period spanning from 2010 to 2021, 1,500 individuals in India fell victim to acts of violence including burning and lynching following only the allegations of witchcrafts. This was the report by the National Crime Bureau records. Rashika Bajaj: Apart from this, between 2001 to 2016, the state of Jharkhand witnessed lynching [00:15:00] of 523 women by their local communities who had been labelled as witches. And not only Jharkhand have suffered these, but apart from that, other states such as Orissa, Chhattisgarh, Gujarat, West Bengal also. Josh Hutchinson: And only 69 percent of the cases are only reported of witch hunting are only reported in India, which resulted into police intervention. And apart from this, Haryana, Madhya Pradesh, and other states are also very common, and it's increasing day by day, and it's not increasing apart from the further generations being educated on this point. Josh Hutchinson: You had mentioned that there is central legislation, a bill has been proposed. What is the status of that? What can you tell us about that legislation that's been proposed? what's the process? What needs to happen for that bill to pass? Jaya Verma: Yeah. So the bill was introduced in [00:16:00] 2020 in one of the houses of the parliament, the Rajya Sabha, the upper house. And what requires to be done here is then since it has been introduced, it needs to clear the three hearings of the bill in the parliament. Both houses need to come together and they need todiscuss over the bill, they need to discuss everything regarding it, and then once it passes through both the houses, it requires the assent of the president. Jaya Verma: So for now, the bill has been introduced, although it has not crossed all the three hearings till date. So it is still pending. It is still requires all the steps to fulfill before it becomes an act. However, there is no development in the process still. So it is pending for now. Sarah Jack: And during those hearings, is it, is it just government officials who discuss and examine it? Or are there, is there a voice from the public at those hearings? Jaya Verma: In our [00:17:00] political structure, what happens is that it is a representative democracy, India. So the people are elected, they go to the parliament, the people elect their leaders, and they become members of parliament. Some become members of parliament, the elected people, directly from the people, they become members of Lok Sabha, which is the lower house, and the upper house, that is the Rajya Sabha there, it is not direct representation, there is, from the states, the state legislative assemblies, they are supposed to send members into the Rajya Sabha. Jaya Verma: So both kinds of representation is there in the parliament. Even though the bills that are introduced are not directly, there's no,the people are not directly asked for their opinion. However, since we are a representative democracy, it is assumed that the voices of the people will be put forth by the people who are already there in the parliament. So they are the leaders and they will be the ones who are, who introduce the [00:18:00] bill. They pass the bill. So that is how it works. Sarah Jack: Thank you so much. Josh Hutchinson: And you both had mentioned previously that legal frameworks do need to be strengthened and laws need to be improved upon to better protect women from witch-hunting and related violence. What specifically in the law needs to happen for women to be better protected? Jaya Verma: So, currently, the penal provisions around the law, as in the witch-hunting, the witchcraft allegations, accusations, everything, all the incidents that are being reported, even though they are very less in number, they get reported and they do not get punished in the, in a particular, in a special, under a special law. Jaya Verma: There is a very general law, the general law of the Indian Penal Code, which is the general law of the land regarding criminal laws. It lays down the nature of offenses and the [00:19:00] punishment against those offenses. So, witchcraft accusation or witch-hunting specifically does not find a mention in any of the laws that are centrally applied in, currently in India. Jaya Verma: So what we, what the central legislation demands here is that there should be a special law dealing with witchcraft, and witchcraft accusation laws are there at the state level, as in, on the units which are there in India, right? There's a, it's a unit,it's a quasi-federal structure. So there is a, in the country, there are several units which are called as states. So those states have laws. Some of those states have laws. The places which seemore incidents of witchcraft allegations, they have their state laws. But lack of central legislation is not, is,the punishment is not very clear. The punishment is very fragmented in different states. And also the ones which are already [00:20:00] there, that is not enough to cause a restraint on this particular practice. Sarah Jack: If the gender-based violence laws were strong enough, would that flow over and add some protection for alleged witches? Also, so it's, I'm trying to understand is, are the current gender-based violence laws, they themselves, the punishments, aren't strong enough to stop it from happening? Even though, even violence that may not be connected to a witchcraft accusation. Rashika Bajaj: I personally believe that the, whatever the laws India is having based on gender-based violence, it does not cover the point of the witchcraft in itself. Witchcraft is totally a separate aspect of gender-based violence, because it's, as taking the example of domestic violence, if we compare with it, it's committed in a different way and a witchcraft is [00:21:00] committed in a totally different way. There are both different ways of committing it. Though these states have the their general laws, but as I mentioned earlier, the ways of committing witchcraft is very different. Therefore, the specific definitions of the word witchcraft is mandatory. And if we talk about the other legislation type, be it the sexual protection of women, sexual harassment of women at the workplace or domestic violence act, they have their own perspective. And each laws have their own objectives. So I believe a separate legislation would work more over here. Jaya Verma: Yeah, that is actually correct. That we, in India we see that, despite there being a central legislation regarding crimes in general, the Indian Penal Code and the procedural law that surrounds it, that is the criminal procedure code, we also see that there are criminal laws that arefocused specifically on a particular subject, and they are, they surround the gender-based violence that Rashika correctly pointed out about [00:22:00] thedomestic violence. There is an act, special act for that. Then there is an act against dowry prohibition, which restrains and which punishes people who demand dowrywhile the wedding is happening or the marriage is happening, any,the people who are involved in it, they get punished, especially, so special laws around that.The laws restraining child marriage is also there in India. Jaya Verma: So all of these are special laws and even though the laws around all of these offenses are there in the Indian Penal Code, that is, it's all there in the Indian Penal Code and, but still special laws have been framed, because the general laws were not enough. So that is what we also think that witchcraft,witch-hunting and witchcraft should also be, there, there should be special laws around that. Sarah Jack: And how long these, historically, how long have laws to protect women been introduced? [00:23:00] Are we talking decades, just a few decades, or is it still very young in laws that are protecting women's rights? Jaya Verma: The laws that have been protecting women in India, it's not just been decades, it has been around a few hundred years. Around the year 1800s, this has been happening. A very known pioneer of women's rights protection, he was Raja Ram Mohan Roy, also a freedom fighter while we were under the subjugation or imperialism of British. So during that time, only he started with the idea that women's rights should be,there should be laws around women's, gender-based violence and the women should be protected. So the laws regarding widow remarriage. In India, that was not there. So that was introduced in the, during 1800s. And also child marriage restraint was also, it had also started. Jaya Verma: Also to [00:24:00] point out that during imperialism, witchcraft and witch-hunting, these issues were also dealt with by the British. And there was restraint put on the people, on the native people here, by the British. They were not supposed topractice this in,India, during, from that time. And from there on, it has been a continued process. Lots of laws, many laws have been introduced. In fact, most of our laws in India, they are, they are more helpful towards bringing a change regarding gender-based violence. And I'm talking in general. Most of the laws. However, of course, improvement is required. Rashika Bajaj: Adding on to Ma'am's point,as the question was asked, I have read a few,Hindu vedas all have also gone through into those also. There were also few rules which protected women, though they were not properly codified, but still from time immemorial, India is trying to protect the rights of the woman and they have been given the position of [00:25:00] goddess, and the respect for women is always at the supreme level over here. Jaya Verma: And in addition to legislation itself, there needs to be several other things that happen to help bring an end to this. One thing you mentioned was awareness and education. What type of education is needed in these communities? Rashika Bajaj: Rural people are basically less educated over here. Imparting education over there is literally difficult. So, our community-level awareness program, as I mentioned, by NGOs, by social workers and local leaders, giving them a basic knowledge about the ideas. Apart from this, we can go into police and judicial reforms, where by improving the sensitivity and understanding of law enforcement agency regarding witchcraft-related violence is also vital, which I believe. And the sensitization programs [00:26:00] for police officers, legal professionals, and other judicial members, which can help more effective enforcement. Rashika Bajaj: One is that judiciary needs to also work more. When it comes to educational level, it's not only rural people also, but it, as a lawyer, there is a learning every day. So when it comes to understanding, it covers a wider aspect for me as it's a very vast topic. So I believe all the judicial, at the judiciary level, be it the rural people and including us also, me witnessing witchcraft in and around very often, still being so educated, I neglect it. So there must be some other more awareness programs. People should not hesitate to talk about that thing, which I believe is the crucial thing. And that can only be done with the help of the awareness programs by NGOs at the ground level, basically. Jaya Verma: Also, adding to Rashika's point, some [00:27:00] education is also required at the grassroots level, because, as mentioned before, also that 70 percent of people in India reside in rural areas. So, the education, educational infrastructure has not reached at all. And the literacy standard in India is still at a very low. So we need to raise that. We need to ensure that it has, it becomes a little higher, because for a person to be literate in India, they don't even require to be, youthey don't even require to be past fifth grade or something like that. All they need is till date that they require to be able to write their own name in any language that is there in our country. So the standard itself has to be raised. Apart from that, of course, the infrastructure has to be ensured that it reaches to all the areas in India, which is still scanty. Moreover, even after it reaches, we need to ensure that a gender-based[00:28:00] study or a gender-based awareness happens, which is also rare in India. It still has not happened till now. Only the schools which are, or the, all the institutions which are there in the urban areas, they have that kind of education. And a very big problem that still persists here in India is that it is tabooed. The education regarding gender-based, the gender-based education is tabooed and we are still stuck in professional education as to just to get jobs. The people who are all still here in urban places. So we need to have a more holistic approach towards education. Josh Hutchinson: You had also mentioned the need to support the survivors of witchcraft accusations. What kind of supports are people needing once they've been through this horrific type of event? Rashika Bajaj: There have been few incidents reported as I have mentioned earlier, the data which I gave of [00:29:00] the National Crime Record Bureau and about the Jharkhand lynching cases. There are few victims who are not actually liable for that thing but then because just of an as an apprehension they are being treated as, as witches or witchcraft. Rashika Bajaj: They're like, there are many community witch practices like in Assam also I have heard aboutblack magic thing and witchcraft in India where the common tricks are used is fortune telling through shells and future projections are also done through the piece of broken glasses. So people who so ever even in like I would like to substantiate just a minute I have a data on that just one second I'll just substantiate it. Rashika Bajaj: So there was a study conducted by the Odisha State Commission for Women and ActionAid, where it was held that because of the social economic structure, gender inequality and insufficient healthcare, women, basically, from the Dalit community weremajorly [00:30:00] focused at the witches over there and treated, they were treated as, mainly focused, focus was that the apprehension was that they used to do evil practices. Rashika Bajaj: Even if a harm is caused to themselves, they, because they had suffered a lot, it was believed that in future they are doing these evil practices to protect them and take revenge from people over there. Even the intention of the people are not, though also still, there are, like, if so, because that's why I mentioned about the victim protection programs about that. Rashika Bajaj: And I have added one more point before also stating that people not always do it by bad intentions, but since it's a notion in their mind, we need to change it that which will help in protecting the victim. Jaya Verma: Yeah, it's correct. Only having a deterrent approach of punishment cannot work here in India, because most of the times they don't even realize whether they're doing something wrong or not. They are in the notion that, since society is accepting it, since everyone is okay with the [00:31:00] fact that this is, this particular thing is happening here, they are right in their own minds. They believe that they are correct. So that needs to be changed and it'll take quite some time to change that, to change this belief. Jaya Verma: And, I think that,talking about the victim rehabilitation, after this incident of witchcraft accusation happens after, after the victims, they face torture, they face otherissues like they face humiliation, public humiliation. It becomes very difficult for them to go back to that place where they used to live. The ostracizing and the people who are facing the issue right there, they cannot go back to living and they cannot also leave everything and move ahead. So there has to be some institution that couldmake a rehabilitation happen for those victims. Jaya Verma: And also when trials happen in India, in a sense of, there's a thing called in camera proceedings, so where the names of the victims is not revealed and their identities are not [00:32:00] revealed, which is more dangerous to them when it comes to society. Since this particular kind of social level carries everything, societal reputation is a very big player here. So, these things also need to be accommodated in the victim rehabilitation program, I believe. Josh Hutchinson: You had talked earlier about,with regard to education, the lack of infrastructure in rural areas, but also, more generally, a lack of infrastructure in rural areas. In addition to schools, what else is needed in these areas? I know you talked about health care being important for women to have good access to get health care. Jaya Verma: Education and health care definitely being primary infrastructure needs in rural areas. We also need steps to ensure unemployment,unemployment reduces because of the unemployment increasing, poverty increases and as a [00:33:00] result,one of the,one of the professors of sociology at Michigan State University,Soma Choudhuri, she also points out that witchcraft allegations and witch hunting is also a form of stress relief. So, the people there, they are not very,they find their stress gets relieved once they accuse somebody or blame somebody of the problems that are happening to them. Moreover, as poverty increases, they want, there is a superstition, there are beliefs which show that it is, it must be somebody, some person who is causing the evils, because once they do not find an explanation to anything that is happening around them, they start blaming the people, and they start hunting, they start, they start blaming them, punishing them. So, the infrastructure regarding that is also required. Poverty reduction of course. Rashika Bajaj: Adding to Ma'am's superstitious point,what I have heard from the people in the rural areas when I had a word with them. [00:34:00] Generally, if there is a crop failure or if a woman cannot conceive, basically it's basically in rural areas, be believe that somebody has done something in even to them, the notion of witchcraft comes into their mind. So, in that case, they take them to the witch doctors or what we call you know, Harris Walby or a pandit over here, they take, do some, they with their different means basically cause harm to woman itself as, at times, physical harm, mental harm, which is very stressful for the woman. It's very illogical to hear that beating a woman sometimes can remove the evil spirits inside from inside it, it's, all these are still prevailing in India, and that's basically a violation of human rights of women itself around, which still needs to be worked on over here. Sarah Jack: What's it going to take to fund these programs? Rashika Bajaj: With regard to funding of these programs, it's not only [00:35:00] the government who is responsible, but yeah, at one perspective, it's very important for the government to take measures and from the one thing which we have is we can create a specific fund for those women who have been suffered from witchcraft, which can be helpful for them. Rashika Bajaj: Because once a family takes to, takes a woman to that, that level where she's being tortured by a malvi, and though at times these leads to rape and everything inside, which women are not able to speak because they belong from the rural background, even in the urban, even the women from the urban background, urban background are still not very open to discuss about the issues of rape and all. Government first should provide a specific scheme over there from the state fund itself so that the victims who are there can be given immediate healthcare facilities. And apart from that, as an individual, what I believe is wherever we can have donate or fund create a fund, attend, NGOs. With the help of the [00:36:00] NGO or any other specific body over here. So it will be very helpful for them. And moreover, as I'm pointing out every time, education is the base for everything which I believe. Sarah Jack: Yeah. That education is really key to give the women their voice. Rashika Bajaj: Exactly. That's awareness. Jaya Verma: Regarding the funding, they, they could, since witchcraft accusation and witch hunting, the results of it, the incidence of it is something that is, that is in the nature of an offense, even though it does not find mention in Indian Penal Code, the central criminal legislature in India. But still, if at all a special law is going to be made, it might, there's a possibility that it might be more criminal in nature rather than civil, a civil suit, right? So, if it is criminal, then the funding and all the responsibilities regarding that would lie on the government, on the state here, [00:37:00] more,and,and, the funding has to be done by the government, several, yes, as Rashika said, schemes has to be set up by the government, rehabilitation centers has to be funded by the government itself. Jaya Verma: However, if, if we could find in the law that it could be in the form of a civil suit or it could be a mixture of criminal and civil, then maintenance to the victims of thewitch hunting or such incidents can be made to be given by the people who are actually responsible for these. Jaya Verma: And laws regarding maintenance, they work, the laws regarding,making them pay, it works, in our country. Maintenance works in our country, so that could also be, asked for while the trial proceeds towards the decision, yeah. Josh Hutchinson: Is there a welfare system in India, a social safety net to catch people when misfortune befalls and they lose their money? Is there government support [00:38:00] for people in need? Rashika Bajaj: We seem to have procedural laws such as CRPC. There are schemes which government have made, government have made for the victims of crimes. If something happens to a member of the family, if they loses a person, then government fund them. In many perspective, government do try to work on these things. The responsibility, states take their own responsibility. Jaya Verma: Yeah, however, there is not a central structure still.It is also something that, is lacking financial, support or financial stability or security as such, if we have to say that. That is something that is still not, very formalin India. Although, yes, of course, as she pointed out that the disasters that happen,in our country or any accident that happens that,in those cases, compensation is made by the government to the victims. But more so after, if a person loses everything, then there are insurance companies only that are for the rescue, most of the [00:39:00] times. Josh Hutchinson: And if a person Jaya Verma: is not, if a person is not, insured, then definitely, they land in trouble. It is a big problem. Josh Hutchinson: Okay. That's what I was actually going to ask is, are most people insured against things like crop failure and just losing their livelihood? Jaya Verma: That is another issue here. Why? Because, India, the work, the labor here, the work here is, separated into organized labor and unorganized, organized sector and unorganized sector, and crop failure and things like,agriculture and most of the rural population, whatever they work, the work that they do, they, that falls under the unorganized sector. And the unorganized sector is, it is a little, it's not, in, most of the people are not insured because there's no formal structure of employment in the unorganized sector.So that is something that is not there yet. Josh Hutchinson: I ask [00:40:00] because we've heard from some other conversations we've had that a social safety net or insurance to help against things like crop failure would help to potentially reduce accusations because. If people have some recourse and they can get their money back or still go on living their life the way they're used to, then they have less reason to accuse somebody. Josh Hutchinson: Do you have any closing remarks? Is there anything that we didn't talk about today that you wanted to be able to get across? Sarah Jack: As far as I believe that we have tried to cover most of it like in our own knowledge and whatever we have read through it in our own interest and with regard to witchcraft accusations definitely national strategy is essential to combat that if, which would be my very, essentials, essential and [00:41:00] effective mechanism is necessary. Basically what I want to focus over is that. Sarah Jack: So, it's not just national law, but national strategies as well. Josh Hutchinson: Jaya, did you have anything to add to that or anything else you wanted to say? Jaya Verma: Yeah, definitely, we, about the laws and the strategy, and, they are all required. I also believe that a perspective towards the study of witchcraft accusation that has beengoing through the history of any place, going through the incidents that have been happening, going to the religion and spirituality has been the first step. Jaya Verma: But if we also move our focus towards sociological and anthropological understanding of why witchcraft accusations happen throughout the world. It is a truth that it happens throughout the world. And it has happened through centuries, through all ages, all the places. And definitely, it must be somewhere connected to how the humans are [00:42:00] reacting to the circumstances, how can something be so pervasive, so worldwide, and not have something in common? So if we find the commonness, if we find that we could maybe work at an international level, since we, it'll all be binding togetherthrough the anthropological or social factors, because history is different for every place and circumstances are different for every place. We know that the reasons for witchcraft in England or in India, in China, they have been similar, but of course, very different as well. So if we could find that would be good. why would a human want to torment or kill or degrade someone so much, do you? Some factors could be de dehumanization or social control orsomething that is making themsome social reputation that they want to have, some predominant nature that they want to impose on somebody else. And of course, one important, very important thing that has made [00:43:00] a lot of human right violations throughout centuries, which is power.how can we focus on that? How can we think over that, is something that, which I wanted to add under the study of this subject. Amit Anand: Uh,Just like only one thing,maybe we didn't get a chance to talk about today, but obviously this was something that the other episodes have for sure touched on.In terms of, In terms of understanding what is witchcraft and what is gender-based violence,this is what I have observed that at least in India, or at least in societies that are very much, very much patriarchal in their thinking, they tend to confuse these two things. So perhaps they don't have a very clear understanding. So it's all about perception. Either they don't understand what is witchcraft and why it happens, or they do not have a complete understanding of what is gender-based violence. And even if they do [00:44:00] have an understanding of what is gender-based violence, they somehow refuse to include witchcraft within that understanding. Amit Anand: Now, and this is something, at least in India,most academics or social activists have pointed out that first of all, there is no proper understanding of what is gender-based violence.This was,today both Rashika and Jaya did point out that we have central legislations. We, we also have special legislations. Now, the need for this bifurcation into some extent, one could argue, is because there is no common understanding of what it means. And what do people generally understand in terms of gender-based volumes? If there was, we wouldn't be needing more and more of these things. But again, somebody could also argue that we need special legislations because these are offenses not of a general nature, but of a special character. But then again, the law can only perhaps do so much, and that's why there are more of these bills that are pending. There are [00:45:00] more of these legal loopholes that we need to fill up. So that's one part of it. In terms of the understanding of witchcraft as a whole, I guess this is not, this is something that is very much changing, not just here in India, but everywhere around the world. It could, obviously we are using the term witchcraft and witchcraft accusation, but different places might refer it differently, and although it might fit a very single, it might somehow, obviously there is no definition as such of what is witchcraft accusation anywhere in the world, but practices that might appear to be similar in some ways are clumped together to then fit this kind ofterminology. They are different, nonetheless, and we call it here something else, and somewhere else it might be referred to as some other terminology. Essentially, perhaps in some ways, we are still talking about women being labeled as something because of a [00:46:00] belief or because of superstition or because of just because of the belief in evil or things like that. Amit Anand: All of this, in some ways, complicates it even more. And you have something as complicated as witchcraft on one side and then you have an international understanding of what is gender-based violence on the global level. And then you come domestically here in India wherein we are still struggling with both of these ideas. Amit Anand: And then you try to protect victims, survivors. Obviously there are laws and there are mechanisms in place, but then at the end of the day, they really can't in, in some ways everyone's struggling to understand what this is, and that shows not only in the laws that we have or, the laws that we are still trying to implement, but it also shows in terms of those very basic needs that perhaps the government or other bodies could provide to the victims and to the survivors in terms of awareness programs. Amit Anand: So if we are seeing [00:47:00] awareness program, we really, in some ways, struggle to define the parameters of what that awareness program would look like for communities that haven't had the opportunity to be in the mainstream. We are talking about education, gender-based education. Then what does that actually look like for someone in a metropolitan city and then for someone who is witnessing witchcraft day in and day out in their tribal community? Amit Anand: So all of this, it's more about how we are understanding it and then how we understand it in the first place, and then how we are in some ways able to make others understand, especially the ones who are suffering and also the ones who are in some ways doing it. So to the oppressor and to the oppressed, what does witchcraft accusation actually look like, or how do they understand these things? Amit Anand: So the perception of witchcraft and gender-based violence, and how does law fit into all of this, [00:48:00] is something that the more we talk about this, the more episodes we do, the more we talk about people. I guess the answer to this question will come in those conversations. It really can't be just one conversation, because when you get people from diverse backgrounds to talk about these three things, at the very end, we will have a common understanding of, okay, this is, we have a blueprint as such to then in some ways move forward, but again, very large ideas and very vague also to a large extent, but very much needed in order to have a common understanding and provide solutions that actually work on the ground. So yeah, that's the only thing I wanted to say. Sarah Jack: Thank you, Jaya, Rashika, and Amit. Now, Mary Bingham presents Minute with Mary. Mary Bingham: Every time a woman is accused of being a witch in many countries, her right to [00:49:00] life is taken away. Even if her physical self survives the often violent ordeal, she will have lost the right to be a vital and contributing member of her family and her community. Community leaders can provide immediate shelter for any woman accused that will create space that her perpetrator cannot penetrate. Then her perpetrator should be prosecuted. Mary Bingham: But this happens in baby steps. These baby steps are becoming leaps as so many organizations with thousands of volunteers work tirelessly to tell these victim stories, offer services to educate the survivors, and healing through their many different talents, strengthen already recorded data and create new data so that new laws can be implemented. Mary Bingham: Please contact us at End Witch Hunts to find out how you can help to make a difference. Thank you. [00:50:00] Sarah Jack: Thank you, Mary. Josh Hutchinson: And Sarah has this week's edition of End Witch Hunts News. Sarah Jack: I want to talk with you about something else important. Every day, we see viral posts of animals with albinism, those pure white penguins, deer, real alligators, and even Kim Kardashian's white alligator Halloween costume. When one of the world's most influential celebrities chooses to embody these rare genetic traits as a costume, It amplifies our cultural obsession with these differences. These posts rack up millions of views, with some believing these genetic traits represent something supernatural or extraordinary. While simply viewing albinism as magical might seem harmless, it's part of a larger pattern where we place higher value on these genetic differences, not for their natural diversity, but for their perceived uniqueness. This pattern of elevating and sensationalizing genetic differences has [00:51:00] serious consequences. For persons with albinism, this isn't just about social media posts or celebrity costumes, it's about how society values or devalues their humanity. These same beliefs about magical properties lead to violenceand trafficking. Treating persons with albinism as mere curiosities overshadows their urgent health needs, leading to critical gaps in healthcare access and life saving interventions. When healthcare systems fail to evolve with the real needs of vulnerable populations, real medical necessities get lost in the shadows. Sarah Jack: But there's another critical threat, climate change. People and animals with albinism face increased health risks from UV exposure. Many states lack access to basic protective resources like sunscreen and protective clothing because society is not more focused on these urgent health needs. Sarah Jack: Think about it. Viral social media posts, celebrity influence, climate change, and human rights are [00:52:00] deeply intertwined. Each time we share content that treats genetic differences as supernatural or extraordinary, we are reinforcing a worldview that ultimately compromises human dignity and safety. So next time you see one of these posts, pause for sharing. Consider supporting organizations that provide resources to persons with albinism. Learn about how climate change affects vulnerable populations. Share factual information instead of sensationalizing differences, because genetic diversity isn't here for our entertainment or mystification, it's a natural part of our world that deserves understanding, respect, and protection. Josh Hutchinson: Thank you, Sarah. Sarah Jack: You're welcome. Josh Hutchinson: Thank you for joining us for this episode of Witch Hunt. Sarah Jack: We'll see you next week. Josh Hutchinson: Have a great today and a beautiful tomorrow.
Join Sarah and Josh as they talk about their recent experiences at two dynamic UK conferences focused on witchcraft and human rights. In this fun and reflective episode, our hosts share the insights gained from the York CREMS Magic and Witchcraft Conference 2024 and the Lancaster “Witchcraft and Human Rights: Past, Present, Future” conference, which centered on the implementation of United Nations Resolution 47/8. Learn about the presentations Sarah and Josh delivered for their nonprofit, End Witch Hunts, including talks on the Connecticut Witch Trial Exoneration Project, the End Spiritual and Ritual Abuse (SARA) data collection project, and the World Without Witch Hunts Project. Our hosts share about the fascinating research and presentations of the other experts in the field, which offered experienced perspectives on both historical and contemporary issues surrounding witchcraft accusations. Get up to speed on the current status of implementing Resolution 47/8, which addresses human rights violations related to witchcraft accusations and ritual attacks. This episode showcases how these conferences bring together a diverse group of historians, human rights advocates, legal experts, and social scientists in a collaborative effort to combat ongoing witchcraft-related human rights abuses. Whether you’re a history enthusiast, a human rights advocate, or simply curious about this often-overlooked global issue, this first hand report promises to broaden your understanding of the intersection between history, human rights, and modern efforts to end witch hunts worldwide.
Josh Hutchinson: [00:00:00] Welcome to Witch Hunt, the podcast where for the last two years, we've been talking to you about witch trial history and contemporary witch hunts, known as harmful practices. I'm Josh Hutchinson. Sarah Jack: And I'm Sarah Jack. In fact, this week is our second anniversary as a podcast. And Sarah Jack: this is the episode where we're going to talk about the conferences we were able to attend in England in September. Josh Hutchinson: That's right. We've come a long way since our first episode about Connecticut witch trial history. Now we've become advocates in this sphere working with others to raise awareness and bring an end to harmful practices related to accusations of witchcraft, where basically people accuse someone of bewitching them or their family or their possessions and then attack them. Josh Hutchinson: On this trip, we were able to meet for the first time, at least [00:01:00] 11 of our incredible guests who we have featured on previous episodes. We got to talk to them in person and it was amazing. Josh Hutchinson: It really was. There's something very different about meeting somebody in person versus just talking to them over Zoom and emails. Sarah Jack: For those of you who podcast or guest, there is an affinity in the podcasting community. You feel like friends when you meet someone who has podcasting experience, or it's their hobby or their profession. And meeting our guests was much like that. Josh Hutchinson: Was amazing. It was so great to meet people from all around the world, many different nations on most of the continents. And just being in one place with all these brilliant minds, these great thinkers was quite a treat. Sarah Jack: Let's tell our listeners about how we met our [00:02:00] guests. Josh Hutchinson: Let's do that. We started with a conference at the University of York, the Magic and Witchcraft Conference sponsored by the Center for Renaissance and Early Modern Studies. And it was quite brilliant. The theme was healing and health from antiquity to 1850. Right from the start of our getting into York, we had such a great experience in that city. Sarah Jack: We came in on a train. We hopped into a taxi and our accommodations were contemporary, but when you walk out the door and you hit the cobblestone, it was like walking back in time on our way to the university. Josh Hutchinson: We got to pass through the fabulous road called the Shambles, which has the Shambles Market. Josh Hutchinson: Used to be the road where they laid out all the meats, [00:03:00] the butchers laid out all their finest cuts of meat, and today it's still a busy shopping and tourist hub and an active outdoor market. Josh Hutchinson: Well, we passed through the shambles, which is a medieval street. So the buildings are authentic going back centuries. It's quite different coming from the United States, especially the Western United States, where our oldest buildings that we have we are from,the mid 20th century in most of our towns, to go to a place that has 2000 years of history that York has since Roman times. It was quite remarkable. One of the big attractions there is York Minster, which is a very large cathedral and very impressive looking Gothic structure with all of those pointy [00:04:00] things and the gargoyles and the whole bit. Sarah Jack: Josh Hutchinson: Yeah. And we also were able to pass through the old city gates in the ancient city wall that again, dates back, the original walls go back to Roman times, but were improved upon many times over the centuries. So what's there today is mostly Norman, I believe, and post Norman, but it's still very ancient, hundreds of years old. Some of the positions there, the actual structures, were first in place in Roman times back in the early first millennium. Sarah Jack: Passing all of these very special landmarks brought us to the University of York where our conference was. Josh Hutchinson: Yeah. We went to lovely King's Manor, just got to see this amazing, it has [00:05:00] this beautiful ornate crest above the door that, we'll have to put up a picture here so you can see what I'm talking about. Josh Hutchinson: But yeah, it's quite,it makes it seem like you're going into the King's Manor. It does feel that way. Sarah Jack: And you'll see the excitement on our face in this selfie that we took. Sarah Jack: It was a very lovely experience there. Sarah Jack: Yeah. It was so fun walking up this very short staircase to a second floor and walking into a classroom, knowing that our friends were going to be in there prepping for their own presentations. It was great. We stood around and greeted each other and drank some coffee and the conference started. Josh Hutchinson: We got to meet in person, Debora Moretti, Tabitha Stanmore, Javier Garcia Oliva, and Helen Hall. You'll recognize those four as previous [00:06:00] guests that have been on this podcast. And we were in a room with all of them and got to listen to their talks and they got to listen to us and it was just a remarkable experience. Josh Hutchinson: And we also met future guests. Sarah Jack: Yeah, it was a great conference. There was an online audience as well as in person attendees, and it was a great day, it flew by so quickly. Josh Hutchinson: It was so fun learning about healing and healers, different magical practices and beliefs about healing over time, especially,we learned, literally, like it says, from antiquity to 1850, covered the whole time period in between, and was amazing. And then we got to talk. Sarah Jack: In our presentation at this first conference, we talked about the [00:07:00] beginnings of End Witch Hunts, the Connecticut Witch Trial Exoneration Project, and our podcast. Josh Hutchinson: We also got to talk about our other projects going on in Massachusetts and Connecticut and the wonderful project happening in the state of Maryland. Josh Hutchinson: So we got to talk about what's going on in America as far as remembering past victims from historical trials. Sarah Jack: And we got to speak about our involvement, and especially Mary Bingham's involvement, in the BOLD project, Building Opportunities for Lives and Dignities, which is running in the Jharkhand state in India, which is bringing a holistic solution to ending harmful practices related to accusations of witchcraft and also supporting the survivors of [00:08:00] these accusations. Sarah Jack: And we're looking forward to future episodes where we talk about that project much more. Josh Hutchinson: Yes. Josh Hutchinson: One of the things that I enjoyed about this conference, listening to the academic research, and then when we had our opportunity to present, having things come to mind that I'd heard that day in somebody's paper that matches what's happening right now in communities in different countries. It just really was like this. When we're in an episode and we hearin our conversation, oh, this really matches something we learned in a previous episode. But then when you like go to a conference and the subject matter is just enveloping everything that's still happening. And you just see the continuous, there's it wasn't hard to point [00:09:00] out, well, let me tell you, these things are still happening. It was unfortunately, so easy because it, there were all these examples and, just, we're listening to it. So we were just really able to discuss how, what they are researching and how important it is to understanding even the modern framework of some hunts that are still happening. Yeah. Learning about traditional healers of the past and cunning folk, those sorts of professions that occurred in the medieval period, the early modern period, and learning that, you're realizing that those professions are still around today and still involved in witchcraft accusations as they had been previously, both occasionally being accused, but [00:10:00] not so often themselves, but being used in counter magic and for the detection of witches. Sarah Jack: When we started this podcast two years ago, there were conversations happening on university campuses, in historical society meetings, at local libraries, and in books and blogs. But over the last two years, this podcast has really made a space for the conversations and it just, I really felt that. The podcast has helped to bring together this network of academics and advocates who talk in this space and being at a conference, which was another forum where networking is able to happen was very,well, it's insightful getting chunks [00:11:00] of everybody's mind. Sarah Jack: In our talk, in addition to talking about healing and medicinal associations with witchcraft accusations in the contemporary world, we also talked about methods to potentially eliminate those harmful practices from happening in the first place. Josh Hutchinson: And so what we talked about was the need for a holistic approach with a focus on the conditions that allow witch hunts to occur so that you can cut them off at the source, instead of treating the symptoms of the problem, treat the root cause, pull it out by those roots, and toss it. Sarah Jack: And that includes addressing economic conditions and creating social safety nets for communities. Often, accusations [00:12:00] are happening to families that are experiencing life-changing misfortune that is unexplainable, and so when you address the infrastructure. Josh Hutchinson: Addressing those underlying economic conditions that lead to the great poverty, which is a big factor in witch hunting. It's one of the sort of prerequisites. You need some bad things basically to be happening in somebody's life in order for them to kind of resort to making a witchcraft accusation and you need them to have no recourse. When people don't have any recourse, there's no insurance system for crop failures, there's no safety net to catch them if the bottom falls out from them economically, it's very easy for that person to want to blame something [00:13:00] or at least seek a cause. Why did this misfortune happen to me? What can I do about it? Josh Hutchinson: Where when you have these safety nets and insurance mechanisms, then people are compensated when misfortune happens, and they're not down to that last straw. So these things need to be a big part of it. And just addressing worldwide economic conditions is of course a concern anyways. Sarah Jack: The things you just heard Josh touching on, those probably sound familiar to you if you've been listening to historical witch trial stories, but also we're finding the same influences now. Josh Hutchinson: If you listen to anything we've done about Salem or Connecticut or England, Ireland, the same underlying conditions were [00:14:00] part of the problem. Economic conditions, as we know from contemporary life, are one of the key stressors in anybody's life. Andso economic conditions, the fear of losing everything, the actually having that happen to you to where you lose everything and have no support. Josh Hutchinson: Another area that needs to be addressed is climate change. That is actually intensifying both droughts and storms that can kill livestock and crops, and in turn, the people who rely upon those livestock and crops. And that needs to be addressed, and the economics, and you've got to tackle the refugee crisis as well. Josh Hutchinson: I read recently, there's some millions of people in [00:15:00] transit right now in refugee status, and you do havea lot of people crammed into these refugee camps and you don't know each other, bad things are happening to people, and it just creates another climate for witchcraft accusations. Sarah Jack: Another area of importance is to raise awareness about the consequences of witchcraft accusations and about laws that may be on the books. In several nations, there are laws against making witchcraft accusations, but those laws aren't widely enforced or known about. And one of the very important things is that change needs to come from communities locally and through community members raising awareness with each [00:16:00] other, having these difficult conversations that need to be had about witchcraft beliefs, and are there other explanations for what happens when bad things happen? Sarah Jack: And for the communities where there is legislation in place to protect victims, educating them on what their course of action can be or what their rights would be for seeking justice and protection. Josh Hutchinson: Yes, so it's very important that advocates work with the local community and with local politicians and religious leaders andthe police force and everyone. Sarah Jack: Number of accusations arise because of insufficient healthcare treatment and insufficient understanding of healthcare. So this is something that [00:17:00] we talked about at this health and healing conference was the need to provide healthcare in underserved areas. So people don't rely on unlicensed diviners who will then identify witches. And well, traditional healers provide a very valuable service in the communities that they serve. They're often the only people with any sort of a medical background. But they need to be trained on certain fundamental disease diagnoses to understand basic conditions and know when to refer somebody to another doctor. Instead of at the end, you get to the point of, well, it's not this, it's not this, it's not this. So maybe [00:18:00] it's witchcraft. Instead of that, you want to get to, it's not this, it's not this, it's not this. Here's another doctor that you can go to, or that we can call into our community. Maybe they come around periodically. But there just, there needs to be that health care. There needs to be that option for the second opinion. And people need to know about basic conditions and not be afraid of them. Sarah Jack: That also would have helped during the Salem Witch Trials. Josh Hutchinson: Would have definitely helped Dr. Griggs or whichever physician it actually was who diagnosed Betty Parris and Abigail Williams as under an evil hand. Sarah Jack: There's always connections. There's always connections. Josh Hutchinson: Yeah, so many of these communities, while we're on this,remote communities, especially rural communities. And we see this here in America. We see this everywhere. [00:19:00] Rural communities, just the distances between where people are and where healthcare is, are often put people at an extreme disadvantage. Josh Hutchinson: And you can't timely get to see a doctor with the knowledge of the condition that you have. So there just needs to be better access to these remote communities. There needs to be more facilities nearby, ambulance services. police services need improvement in a lot of remote areas, because again, the local constabulary might be understaffed, or it might be a great distance that people can't travel to report an attack. Josh Hutchinson: And then after the attacks or accusations happen, there needs to be support. There needs to be healing, therapy, counseling, everything that a [00:20:00] person who survives such an ordeal and is so traumatized by it, both physically and emotionally, everything that they need to be supported later in their lives, instead of just sending them off to witch camp, supposedly, so called witch camps or other refuge centers,allow these individuals to reestablish some kind of life in their new community. Understandably, in many situations, they can't go back to their old community, at least not very quickly, because the danger is still there that they're going to be reaccused and reattacked. But all the things that we take for granted in life, these individuals are being denied because of their being run out of their towns. They're being forced onto the road. They're [00:21:00] being forced to be jobless, homeless.So they need support so they can get back to sustaining themselves and finding value in themselves. Sarah Jack: That was all conference number one, and we were getting ready to go to a two day conference in Lancaster that was all about the current state of this effort. Josh Hutchinson: Yes, the Lancaster conference began a week after the York conference and was hosted by Lancaster University and the International Network Against Accusations of Witchcraft and Associated Harmful Practices, and it was an honor to be invited to be a part of it. Sarah Jack: That those first moments walking up to the building, there's a gathering [00:22:00] of attendees. Some of us recognize each other or are familiar with some of the work. There was so much excitement to be standing there together and know we're going to walk in and tackle the situation together. Josh Hutchinson: Yes, this conference, the theme was about implementing UN Human Rights Council Resolution 47/8, which was passed in 2021. And finding ways to come together and compare notes and exchange ideas on how to eliminate these harmful practices that we've been talking about. Sarah Jack: This was the type of conference where you had to, you wanted to get to every speaker. You wanted to find out what is this research or what is this experience or what is this [00:23:00] program that is getting rolled out? It was a robust gathering of information and people. Josh Hutchinson: It was so robust. There were presentations occurring in two rooms simultaneously. So it was impossible to be able to take in everything individually, but Sarah and I being two of us were able to split up and each of us attend every event and every presentation that happened. And there were just so many great talks. It's impossible to cover them all in this episode, but we met people from Australia, Papua New Guinea, Tanzania, Zimbabwe, Sierra Leone, Kenya, Nigeria, India, so many places around the world. Sarah Jack: England, of Josh Hutchinson: course. [00:24:00] England was well represented. Josh Hutchinson: During the conference, we were able to meet with our colleague and friend, Dr. Leo Igwe, who've you've heard on this podcast a couple of times talking about his experiences working against witch-hunting in Africa. And he received the Josh Hutchinson: inaugural award from the International Network Against Accusations of Witchcraft and Associated Harmful Practices. He was recognized, quote, "for his indefatigable work in advocating on behalf of alleged witches at both the global and the regional level, and in so doing, advancing the implementation of the Human Rights Council resolution on the elimination of harmful practices related to accusations of witchcraft and ritual attacks." End quote. Definitely a well-deserved award. Sarah Jack: Yes, he was so humbled by [00:25:00] it. Sarah Jack: So the honor was a complete surprise, and he just wants to save lives, and he gets up every day to do that. The conversations he has with colleagues or community leaders or accusers or victims, it's all to save lives and to get others to spring to action, as well. And that's why he got the award, because that is what he does. Josh Hutchinson: Nonstop, indefatigably, as the award says, he's dedicated to this cause and just saving lives and also helping people once they've been affected by these accusations. He works with a lot of the survivors, helping them get restarted. What Leo does requires a certain amount of courage, as well. [00:26:00] He's putting himself in some vulnerable positions when he's interfacing with an angry mob, for example, or even the police who don't understand what his organization, Advocacy for Alleged Witches, is really about and think, Oh, these are witches meeting and we need to break this up. Josh Hutchinson: So Leo's very brave. He's very dedicated, committed, very passionate about what he does and everybody loves him. Sarah Jack: So we attended great talks in the morning, and then it was our turn to come up and give a presentation on spiritual and ritual abuse of how it affects children in the United States of America. Sarah Jack: That's our newest project. This is a data collection project, so right now, [00:27:00] the project is collecting specific cases of spiritual and ritual abuse that have occurred in the United States. Josh Hutchinson: Yes, we talked about the project, we talked about our objectives and the challenges that we face and went over our methodology, which right now where the project is, we're searching the internet for these cases. And then once we identify a case of spiritual and ritual abuse, particularly one that's related to an accusation of witchcraft or spirit possession, we look into those more deeply, find out the jurisdiction handling the case and see what other records we can dig up on it. Sarah Jack: Yeah. Everything that we are collecting is tied to criminal [00:28:00] charges or a criminal death, something that is heading to court. Josh Hutchinson: Yeah, our main goal with the project is to use this data to raise awareness that there is a problem out there, that these aren't one off, isolated cases, there are beliefs that are behind, behind these cases that link them together. So we're looking just to collect the data and we talked about a few of the cases at the conference. Sarah Jack: We talk about what spiritual abuse is on our World Day Against Witch Hunt episode. Josh Hutchinson: We do, and we talk about it in our episode with Jordan Alexander. So go back and yeah, watch that one if you haven't already. That's a great episode. Sarah Jack: And you've also [00:29:00] heard several minutes with Mary that have told stories of some of these victims. Josh Hutchinson: This talk at Lancaster focused on children, but our research that we're doing is not limited to any age group or any other group of people, either as perpetrators or as the victims. We're not narrowing this down yet, we're just trying to collect as much data as possible so that we can present it to the media, to government agencies, to say, hey, let's get something going to try and fix this. Josh Hutchinson: And then after lunch, we had another talk, we talked about mostly the Connecticut Witch Trial Exoneration Project, but exoneration in general, as an opportunity to raise awareness of the ongoing problem with harmful practices [00:30:00] related to accusations of witchcraft and ritual attacks. Josh Hutchinson: Yeah. And then what was really impactful to me when we're at a conference like this, gathered with advocates in the regions that are seeing witch hunting happening, we don't have to describe or explain in any way the significance of exonerating the historically accused witches. They tell us how significant it is. Josh Hutchinson: Yes. It was wonderful to be there with Leo Igwe in the room when we were giving this presentation, and we were able to tell the story of how he came to Connecticut and spoke at the state capitol to legislators andthe next week ourexoneration legislation passed the Senate 33 to one, [00:31:00] a week after Leo gave that important talk and spoke with Dr. Senator Saud Anwar and Representative Jane Garibay about how meaningful this is in other parts of the world. Sarah Jack: But the parts of the resolution that are historical, the naming of every known accused witch in Connecticut is in the legislation and an apology from the state. Josh Hutchinson: Yeah, those are both the first of their kind, the first bill to name those who were indicted but not convicted, and the first of its kind in America to apologize for a witch trial. So it's very historic. We also got to talk about plans for a Connecticut memorial. And, uh, Day of Remembrance and [00:32:00] exonerations in other states. Sarah Jack: Yeah. What's so great about this project is it's not just Josh and I and Mary, it's many of us. Our very first episode of this podcast, our guests were Beth Caruso and Tony Griego. They are longtime advocates for the Connecticut Witch Trials. We did join up with them, but it took many volunteers, local and nationally and internationally, as we mentioned, Leo getting to talk at the Capitol, but this remembrance, these remembrance efforts, there's still a large group of people coming together to work on this. So it's a great project and you are welcome to join us. Josh Hutchinson: Yes, please do. Absolutely.Dozens and dozens of people were involved in the Connecticut effort and are involved in ongoing remembrance efforts. It was also [00:33:00] during this panel that we were a part of, this series of three presentations. we were able to meet,previous guest Alice Markham-Cantor, who presented about her ancestor, Martha Carrier, who was convicted in the Salem witch trials. And we also met Charlotte Meredith of the Justice for Witches campaign in the UK. Sarah Jack: The four of us really enjoyed speaking about pardons and exoneration and the experiences that we have in our ancestry. Josh Hutchinson: And also that first day of the conference, there was a keynote by Muluka-Anne Miti-Drummond, who is the current independent expert on the rights of persons with albinism for the United Nations, and she gave a wonderful talk about how to go forward, how to implement the resolution 47/8. Josh Hutchinson: And you may be [00:34:00] wondering why the independent expert on the rights of persons with albinism was speaking at a witchcraft and human rights conference. And it's because many people around the world believe that persons with albinism have special magical properties in their bodies and collect body parts from persons with albinism for use in magical potions to bring luck or better health or prosperity, whatever the case may be, they're used in these magical concoctions. Sarah Jack: Which means children with albinism and others are targets. Josh Hutchinson: Yes, their body parts are typically harvested while they're alive to increase the potency. Josh Hutchinson: These are attacks that people are surviving, but not always. So the parts are taken while they're alive, and [00:35:00] many don't survive. Josh Hutchinson: At the conference, there was talk about how many children with albinism are sent to boarding schools specifically for persons with albinism, so that they're safer than if they have to walk to a local school, where their predictable route to that school makes them especially vulnerable to an ambush style attack, and people taking them. Sarah Jack: And I, I learned at the conference that it's believed at times that persons with albinism don't have a regular death, that they just disappear. And because of that belief, when some are taken and disappear, and have disappeared, there isn't an investigation looking for that person because it's accepted that they just vanished. Josh Hutchinson: And persons with albinism are also believed to [00:36:00] variously bring you bad luck or good luck, depending on the nature of your interaction with them and where exactly you are with the person. Local belief is exactly shaking a hand with a person with albinism might be considered good luck in one place while walking by them in another place. Josh Hutchinson: You might feel like you have to spit on yourself or on the ground, to purge yourself of whatever taint there is. It's very terrible. Sarah Jack: And this is in any culture, in any family. There are persons with albinism in every place needing our protection and understanding. Josh Hutchinson: Yes. All around the world, every continent, there are persons living with albinism and Josh Hutchinson: every person deserves dignity and the right to enjoy a [00:37:00] life with the fullest possible health and wellbeing that there can be. Josh Hutchinson: I Sarah Jack: Really enjoyed getting to speak with Muluka and seeing her and listening to all the conversations that she was having with the various advocates about all the different complex needs and the crises that are being faced in different communities. She was very tuned in and engaging. Josh Hutchinson: Yeah, definitely learned a lot from her and the, there was a lively question and answer session at the end of that. Andjust continued to learn more. Everybody was so eager to talk about how do we implement this resolution. Sarah Jack: That night we had a very special event that we got to [00:38:00] attend. Josh Hutchinson: Yeah, we went to an art gallery. Sarah Jack: And Josh had award-winning photos that were a part of a international photo exhibit. Josh Hutchinson: Yay. That's right. Three of my photos were privileged to be part of this terrific exhibit. Sarah Jack: Witch Hunts in the 21st century: a Human Rights Catastrophe is traveling the world. It'll be in Lancaster, England for a few more weeks, and then it's traveling to different countries around the world. So people can interact with it and learn about the crisis that's going on right now. Sarah Jack: If your university has an art gallery that would like to participate in a social justice photo exhibit, please reach out. Josh Hutchinson: What were your [00:39:00] photos? Josh Hutchinson: Oh, yes. The first photo was of the Alice Young memorial brick in Windsor, Connecticut. It's a brick dedicated to the first New England, first American colonies, hanging victim of a witch trial. And That is Alice Young. It's a picture of her brick with some roses we had laid during a memorial that we held on May 26th, 2023, the day after the legislation passed the Senate and the 376th anniversary of Alice Young's execution. So that, that was the first one. Then there's a picture of Samuel Parris's sermon book. You may remember him as the [00:40:00] minister of the Salem Village Church involved in the Salem Witch Trials. And the picture is open, the sermon book is open to his sermon he gave on "Christ Knows How Many Devils There are in His Church," which, was the sermon that Sarah Cloyce allegedly stormed out of because he was basically talking about her sister, Rebecca Nurse, which is Sarah's ancestor. Sarah Jack: Did you go to Salem to get a look at that notebook? Josh Hutchinson: No, actually it's in Connecticut at the former Connecticut Historical Society, now the Connecticut Museum of Culture and Historyso yeah, there's that picture. And the third picture is of Leo Igwe, paying tribute by laying flowers at the Procter's Ledge Memorial in Salem, which is at the site where [00:41:00] the hangings were believed to have taken place for those convicted under the Salem Witch Trials. And seeing Leo at that photo, looking at it, was very meta experience. It was. Just interesting, I got a picture of him looking at a picture of himself. Sarah Jack: The other photos that are part of this exhibit are very moving. You are looking at the faces of communities where they have seen persecution against women and children and sometimes men for witchcraft accusations. It's very touching. Josh Hutchinson: It is. You'll learn a lot about what's going on in the crisis by looking and reading the captions in the booklet that accompanies the exhibit. And then after the art exhibit, we had a lovely [00:42:00] dinner with the other attendees, it was great just sitting at a table. I would have been really thrilled to have been at any of the tables in that room. The only downside is you can only talk to so many people at a dinner. But we had just such wonderful conversation. Sarah Jack: Yeah, there were attendees from Papua New Guinea at our table, from England. So it was a wonderful conversation. Sarah Jack: Yeah. It was great chatting. And then at the end of the dinner, Kirsty Brimelow, K.C. gave a talk about the Lancashire Witch Trials. Yeah. And it was a great talk. I really enjoy when this type of gathering is happening. There's just this constant recognition of past matching present. And that even came through in her talk about [00:43:00] the victims of the Pendle witch trials and how that history even sometimes overshadows the court today. Josh Hutchinson: And I want to say about the barrister here, she, I'm skipping ahead to day two for a minute. I hope you'll forgive me, listener. But she gave another talk about, talking about the history of a resolution against female genital mutilation and how that was implemented and what we can learn from the implementation of that resolution for, to apply to the resolution to eliminate these harmful practices related to accusations of witchcraft and ritual attacks. Josh Hutchinson: And dessert was yummy. Sarah Jack: I think I had cheesecake. I'm not really remembering. Josh Hutchinson: I just remember it was really good. Sarah Jack: There was coffee [00:44:00] served and I made sure everybody got a second cup who wanted a second cup. Josh Hutchinson: Yes. And there was salmon, which I remember because I ate salmon like four days that week. Sarah Jack: We really enjoyed getting to try food in England and there were yummy roasted vegetables so often. Sarah Jack: And this dinner had them also. It was great. Josh Hutchinson: It really was. Kudos to the chef and team that pulled that off. Josh Hutchinson: Day two, we rode a double decker bus most of the way to the university. Josh Hutchinson: Yeah, it was impossible to get a ride share in the morning and wasn't sure about how to go about getting a taxi in the city. So we ended up just riding the bus out to the university and taking a little walk across the campus, which was [00:45:00] the other thing that. Josh Hutchinson: I enjoyed eating the food. I enjoyed talking to the people and just being out. But I really enjoyed the weather while we were there. And again, this might be, we are going to do an episode specifically about our tourism that we did, but I want to say England, sunny, mild temperatures,in the sixties to seventies Fahrenheit, while we were there for highs, it was very comfortable. You could just walk around. No jacket usually. and, Sarah Jack: no umbrella Josh Hutchinson: be fine. Yeah. And we only had to use umbrellas one day that we were there and one morning and it rain ended in the afternoon. Yeah. It was just a lovely time in England. Sarah Jack: Day two, we did not have a presentation, so we got to just settle in our conference seats and really soak in the presentations and [00:46:00] talking. Sarah Jack: Speaking of settling in and having conversations, I was privileged enough to get to chat frequently with Nigel Thompson during this conference. The first day, I enjoyed talking to him about podcasting. The second day, we were talking more about what we learned the first day, at the art gallery. He and his team were there recording the conference and interviewing guests. Josh Hutchinson: Nigel, very pleasant gentleman to talk to. so Sarah Jack: There's just something that happens when podcasters find each other. There's just, an acknowledgment of craft that you have with each other, and you can talkall day about it. Josh Hutchinson: Josh Hutchinson: At day two, we had more great conversations with the attendees. It was amazing that many of them [00:47:00] know the podcast and knew of us before we met them. Sarah Jack: Yeah, it was such a warm welcome and getting to plan upcoming episodes in person with experts that you're chatting with right there is so great. It's really beats sending an email. Josh Hutchinson: Yeah. Andit was so great, day two, we were free, as Sarah said, just to appreciate all the other talks that were going on and we learned so much.One great thing about it is we're going to be interviewing a number of these individuals who spoke at the conference. And so you'll get to hear what they talked about as well. Sarah Jack: Our friend, Dr. Debora Moretti came into town to hear her boss, keynote. They're working on a project together. [00:48:00] And the keynote that Professor Davies gave was so great about linking historic witchcraft persecution to modern witchcraft persecution. Sarah Jack: It was so great meeting him. Sarah Jack: Owen Davies keynote was going to be one of my highlights. And it was, I was really excited that I was going to get to hear him speak in person. Having him as a guest on our podcast was a really big deal to me last year. Sarah Jack: I hadn't even heard him speak, but I spied him sitting in a seat on that first day. And I was like, I thought, what if this is my only opportunity to say hi? It was the beginning of the day. So I'm like, I have to go over and say hi to Dr. Davies. But a little bit later I go in to get a fresh cup of coffee and my colleague is deep in conversation with Dr. Davies. Josh Hutchinson: That's right. Yeah, Professor Davies is very [00:49:00] interested in what goes on in America. He wrote a book, which is behind Sarah, America Bewitched, which talks about witchcraft persecutions in the United States after the Salem witch trials. And he talks about how more people were killed because of witchcraft accusations after the Salem witch trials than during. Josh Hutchinson: And so it just. Lovely catching up with him, chatting with him. It's been at least a year since we talked to him about his book on The Art of the Grimoire. And so great to catch up and we got to talk to him more during the conference as well. Josh Hutchinson: And his keynote, one of the points that stuck out to me, I think it was basically his main point was that if you look at 19th and [00:50:00] 20th century persecutions, extrajudicial, action against people accused of witchcraft are all around the world in Europe, England, the United States, all over. If you look at those 19th and 20th century events, that's where you can really see the closest similarities to what's happening in the modern world. He talked about the close links between those types of events. Sarah Jack: And it happens to be one of the spaces of time that we haven't had the opportunity to share a lot of stories. Josh Hutchinson: Yeah, we're really looking forward to talking about that. It's, there's not really a name for that period of witchcraft accusation. I know Sarah did ask Professor Davies, when he was on the show, last year about what do we call that [00:51:00] time period? But that's the time period that I'm most keen on getting into because we haven't really peeled that layer back of what was happening 18th, 19th and 20th century with those post Salem witchcraft accusations in the Western world. Sarah Jack: Not only has there been. academic literature published on it, but there is newspaper archives, there's articles. It's in the papers. Josh Hutchinson: Yeah. If you go to newspapers.com and just type in things like witch killing, witch killed, witch murdered, you'll find a surprising, yeah, witchcraft accusation,you find a surprising amount of things from even your own area. No matter where you are in the world, these things have been going on. Sarah Jack: [00:52:00] Yeah. Josh Hutchinson: So yeah, that was a really good keynote. Josh Hutchinson: And after all the talks were done, a roundtable was formed. We got to sit down,almost all the attendees just sat around tables together and the keynote speakers and some other members of the international network spoke out about what needs to be done to implement the resolution and we got to hear from Professor Davies again, we got to hear from Muluka-Anne Miti-Drummond again. Sarah Jack: Leo, Josh Hutchinson: Leo Igwe, Philip Gibbs spoke,friend Samantha Spence spoke, Miranda Forsyth spoke, Charlotte Baker spoke, want to give a shout out to the crew that put on the conference, which was Charlotte Baker, Miranda Forsyth, Samantha Spence, Alice [00:53:00] Markham-Cantor, Leethen Bartholomew. Josh Hutchinson: it Josh Hutchinson: took many hands to make that thing run the way that it did. Josh Hutchinson: And we learned so many things during those two days. We've already talked about the commonalities between historical witch hunts and contemporary harmful practices.They're extensive. They are extensive. Josh Hutchinson: And what I'd like to point out and, talking again about Professor Davies' book, America Bewitched, really witchcraft accusations didn't end when the European witch trials ended. They continued on but went underground and extralegal. Sarah Jack: That's why today, every day people are experiencing violence from witch hunts. Josh Hutchinson: People often look back at historic witch hunts and say, well, [00:54:00] that ended 300, 400 years ago and, depending where you are exactly. And they say, well, let's just not do that again. But we see everyday occurrences of witch-hunting of various forms, and especially the literal, brutal, harmful practices are still going on. Sarah Jack: And we're going to tackle this by everyone working together. Josh Hutchinson: That was another point that was raised by Muluka-Anne Miti-Drummond and many of the other speakers at the conference. Implementation of a resolution of this nature, given the scope of this problem, it's really going to take everybody from every background working together. So researchers, academics, advocates, activists, the media, you need [00:55:00] faith-based communities to get involved. You need non faith based NGOs to get involved. You need people who are in the countries that are most effective and part of those nations and cultures, and you also need people in other locations supporting them.So it really is going to take all hands on deck and there are plenty of ways that you can get involved that I think we'll talk about shortly. Josh Hutchinson: Yeah, one thing that came through the keynotes, but, and also many of the other sessions is the need for more and more data to be collected around the world about the scope and scale of the problem and more data to [00:56:00] both quantify the issue, but also qualify what is the actually happening around the world, on the ground when these things take place. Sarah Jack: Yeah. And it's really about collecting it because there is information, this tragedy can be substantiated with records and the numbers of those are experiencing gender based violence. There's lots of places that there is data, but it needs to be organized. Josh Hutchinson: There's no government agencies going around our country or any countrygathering data on harmful practices related to witchcraft accusations or ritual attacks. There's no central repository where you can go and say, oh, here's all the data. Butpeople at the conference did talk about the [00:57:00] need to make, to have a centralized database, also where all this data can reside and different researchers can access it and study the situation. But we need this data to be able to make the case to the nations of the world that they should take steps to do what's said in Resolution 47/8 for them to do, which we'll actually cover shortly. Sarah Jack: I wanted to say something about so what is a UN resolution, but say, you don't really have to worry about that part. You need to pay attention to the values that it is representing, which are things that are important, not to everybody though, but that are important to those that care about safeguarding children and other vulnerable people. Sarah Jack: And some of those values are equality, [00:58:00] non discrimination, human dignity, child safety, eldercare, women's rights, Sarah Jack: freedom of thought,conscience, and religion. And to quote the resolution, everyone has the right to life, liberty, and security of person, and that no one shall be subjected to torture, or to cruel, inhuman, or degrading treatment or punishment. Josh Hutchinson: That's right. That's a value that we should all share. It's enshrined in constitutions around the world, those rights to life, liberty, and security of person, freedom from cruel and unusual punishment, right there in the U S constitution and other constitutions, and also in the Universal Declaration of Human Rights, which was signed 76 Years ago now. Sarah Jack: We're now going to read to you [00:59:00] a portion of Resolution 47/8. The entire resolution contains two pages of whereas clauses, basically where it's stating, laying the groundwork, stating all the different international covenants and treaties that have been adopted that apply to this situation that say that you need to follow these rules. So we're going to read the recommendations that the Human Rights Council has for its member, for UN member states, the things that states should be doing to eliminate harmful practices. Here we go. Josh Hutchinson: The Human Rights Council urges states to condemn harmful practices related to accusations of witchcraft and ritual attacks that result in human rights violations. Sarah Jack: Also urges states to take all measures necessary to ensure the [01:00:00] elimination of harmful practices amounting to human rights violations related to accusations of witchcraft and ritual attacks, and to ensure accountability and the effective protection of all persons, particularly persons in vulnerable situations. Josh Hutchinson: Calls upon states to ensure that no one within their jurisdiction is deprived of the right to life, liberty, or security of person because of religion or belief, and that no one is subjected to torture or other cruel, inhuman, or degrading treatment, or punishment, or arbitrary arrest or detention on that account, and to bring justice to all perpetrators of violations and abuses of these rights in compliance with applicable and international law. Sarah Jack: Invite states in collaboration with relevant regional and international organizations to promote bilateral, regional, and international initiatives to support the protection of all persons vulnerable to harmful practices [01:01:00] amounting to human rights violations related to accusations of witchcraft and ritual attacks, while noting that, in providing protection, attention to local context is critical. Josh Hutchinson: Also invites states to draw attention to this issue in the context of the Universal Periodic Review. Sarah Jack: Emphasizes that states should carefully distinguish between harmful practices amounting to human rights violations related to accusations of witchcraft and ritual attacks and the lawful and legitimate exercise of different kinds of religion or beliefs in order to preserve the right to freely manifest a religion or a belief individually or in a community with others, including for persons belonging to religious minorities. Josh Hutchinson: Encourages human rights mechanisms, including relevant special procedures of the human rights council and treaty bodies to compile and share information on harmful practices related to accusations of witchcraft and ritual attacks, and their impact on the enjoyment of [01:02:00] human rights. Sarah Jack: Request the United Nations High Commissionerfor Human Rights to organize an expert consultation with states and other relevant stakeholders, including the United Nations Secretariat and relevant bodies, representatives of sub regional and regional organizations, international human rights mechanisms, national human rights institutions, and nongovernmental organizations, the results of which will help the Office of the High Commissioner to prepare a study on the situation of the violations and abuses of human rights rooted in harmful practices related to accusations of witchcraft and ritual attacks, as well as stigmatization, and to inform further action by existing mechanisms at the United Nations, and to submit a report thereon to the Human Rights Council at its 52nd session. Josh Hutchinson: And that resolution was adopted by the Human Rights Council on July 12th, 2021. And since then, there's been some more activity in implementing it. One thing that has been a [01:03:00] major development is the Pan African Parliament developed guidelines for its member nations to develop their own national action plans to ensure coordinated response to harmful practices occurring in accusations of witchcraft and ritual attacks. Josh Hutchinson: So how is the report distinct from the resolution? Josh Hutchinson: The report it goes in more detail about the nature of the crisis. The resolution doesn't really establish the nature of the crisis in terms of magnitude or how it impacts specific communities, which the report breaks down the impacts to various, to children, to women and girls, to elders. It breaks down all those things, what actual human rights violations are being committed, as [01:04:00] well. It gives some specific recommendations that are for the implementation by the member states and other stakeholders. Josh Hutchinson: So we're going to read a section from this report. It was given in 2023. We had mentioned it in the resolution, one of the steps is for this report to be created, and it was done in February 2023. We'll read the recommendations section. Josh Hutchinson: Recalling recommendations made by human rights treaty bodies, the Universal Periodic Review, and special procedure mandate holders, the Office of the High Commissioner of Human Rights recommends that states undertake the following actions.
Sarah Jack: Develop and implement comprehensive frameworks at national and local levels focusing on the prevention of human rights violations and abuses rooted in harmful [01:05:00] practices related to accusations of and associations with witchcraft and ritual attacks, as well as stigmatization.With a view to ensuring the effectiveness and sustainability of such efforts, further research should be conducted on the design and implementation of policy and legal measures, including lessons learned from responses to hate crimes, prevention efforts, protective measures, and responsive services. Josh Hutchinson: Address and promptly investigate human rights violations and abuses rooted in harmful practices related to accusations of witchcraft and ritual attacks, prosecute and adequately punish the perpetrators of such attacks, and in that regard, enhance the capacities of relevant stakeholders, including police officers, prosecutors, and judges. Sarah Jack: Collect and publish information Sarah Jack: including updated disaggregated data, exploring the behavioral barriers that prevent law enforcement officers from fulfilling their obligations to promptly investigate harmful practices related to accusations of witchcraft [01:06:00] and ritual attacks and identify strategic entry points for pilot interventions. Josh Hutchinson: Review and update relevant asylum policy guidance, including country guidance notes to include all countries that have increased vulnerability to harmful practices related to accusations of witchcraft, as well as associations with witchcraft and ritual attacks that potentially threaten the life and safety of persons in vulnerable situations, pushing them to flee their countries and seek asylum. Sarah Jack: Ensure that national authorities,as well as all human rights mechanisms, effectively address both human rights violations and abuses rooted in harmful practices related to accusations of witchcraft and to association with witchcraft. Josh Hutchinson: Conduct further research on prevention and responses, including an assessment of the risks related to a variety of settings, including conflict, intercommunal hostility, political and economic instability, elections, natural disasters, environmental [01:07:00] degradation, and public health crises. Sarah Jack: Ensure that authorities identify, document, disseminate promising practices of combating human rights violations and abuses rooted in harmful practices related to accusations of witchcraft and ritual attacks. Josh Hutchinson: And organize systematic awareness raising campaigns targeting both men and women, as well as community and village chiefs and religious leaders, particularly in rural areas, with a view to tackling the root causes of harmful practices related to accusations of witchcraft and ritual attacks, as well as stigmatization. Josh Hutchinson: Many more details on the implementation ideas that people have on how to put together national action plans is available in additional episodes. And, we'll go back to this in many upcoming episodes to give more detail on what still needs to be done. But what I talked about when I [01:08:00] was talking about the our York presentation on Ending Witch Hunts, the holistic approach, is basically what's needed to go forward. You need an all-in strategy encompassing all aspects of life and society. Sarah Jack: We have many guests that you are going to hear soon presented at this conference. Josh Hutchinson: Yes, many coming up and many that you've heard in the past or can go back and check out. So check our show notes for links to past episodes with these great guests who spoke at the conferences and subscribe to our newsletter for information on our upcoming guests. Sarah Jack: We thank everyone who supported this trip and who have shared information and who used their voice, [01:09:00] platform, and community to advocate. Josh Hutchinson: Yes, thank, everybody that we met at the conferences as well as, like Sarah said, everyone who generously contributed to our travel expenses. We really appreciate you allowing us to do this. We think it's very important for the movement this conference. Mary Bingham: End Witch Hunts has recorded 99 cases related to spiritual and ritual abuse in the United States. Contributing factors known in some of these cases from the court documents of those who committed the crimes are extreme religious views, government conspiracy theories, Superstition, mental illness, and drugs. Most of these factors were present in the sad case of 13 month old Amora Bain Carson, whose life ended on December 2nd, 2008, at the hands of Blaine Milam and her mother, Jessica Carson. [01:10:00] Court documents tell us that Blaine had a 4th grade education and a history with drugs. Jessica became withdrawn and possibly suffered from psychotic depression after she began to date Blaine and was under his watchful eye 24/7. The pair used a Ouija board to contact their deceased fathers and believed a spirit was released and entered Amora. Blaine later performed the exorcism while Jessica waited in the next room. Blaine was found guilty in 2010 and sentenced to death. However, Blaine filed an appeal stating he can't be executed due to an intellectual disability. Mary Bingham: Though these factors should be noted in our research, it is most important for us to remember the innocent lives that were lost. Rest in peace, Amora Bain Carson, and all of those who will be remembered in future segments of Minute with Mary. Thank you. [01:11:00] Josh Hutchinson: And thank you for joining us for this episode. Sarah Jack: Have a great day and a beautiful tomorrow. Josh Hutchinson: Yay. She said it.
In this episode, hosts Josh Hutchinson and Sarah Jack explore the complex relationships between religion, politics, and harmful practices in India. Joined by experts Arjun Philip George and Giresh Kumar J, they discuss:
1. The persistence of caste-based discrimination across religious lines in India
2. The role of religious texts and traditions in perpetuating gender inequality
3. Challenges in reforming deeply ingrained cultural and religious practices
4. The impact of political leaders and parties on reinforcing or challenging harmful practices
5. The tension between constitutional values and religious beliefs in Indian society
6. The struggle for women’s rights in religious contexts, including the Sabarimala temple controversy
7. The use of religion in politics and its effects on India’s democratic fabric
8. The difficulty of separating harmful practices from mainstream religious beliefs
9. The need for progressive education and individual choice in religious matters
Key topics:
– Caste system
– Gender discrimination
– Secularism in India
– Religious reform
– Constitutional rights vs. religious practices
– Political use of religion
Guests:
– Arjun Philip George: Legal scholar with expertise in violence against women on social media platforms
– Giresh Kumar J: Professor of international human rights and social justice
– Samantha Spence: Associate Professor of International Human Rights and Social Justice
This episode provides a thought-provoking look at how witch hunt mentalities persist in modern forms, particularly through the lens of religious and cultural practices in India.
Join Josh Hutchinson and Sarah Jack on the ‘Witch Hunt’ podcast for the second episode of their ‘Salem Witch-Hunt 101’ series. Josh narrates the chilling events of February 1692 in Salem Village, focusing on the strange behaviors of Abigail Williams and Betty Parris that ignited fears of witchcraft. He explores the harsh winter, social tensions, and the reactions of the community, including the infamous ‘witch cake’ and accusations against Sarah Good, Sarah Osborne, and Tituba. In this unique episode, Sarah hears Josh’s account for the first time, providing fresh reactions and questions that enhance the storytelling. The episode concludes with reflections on the motivations behind the Salem Witch Trials, with additional insights from Mary Louise Bingham. Tune in for an engaging retelling of the early days of the Salem Witch Hunt, based on historical records.
[00:00:00] Josh Hutchinson: Welcome to Witch Hunt, the podcast bringing you the most in-depth coverage of the Salem Witch Trials. I'm Josh Hutchinson. Sarah Jack: And I'm Sarah Jack. Today we are excited to present the second episode in the Salem Witch-Hunt 101 series. Josh Hutchinson: We're taking a different approach to this one. I'll be telling a narrative of the events of early 1692. Sarah Jack: And I'm hearing this telling of the story for the very first time, just like everyone watching or listening. Josh Hutchinson: Yeah, I've really kept this one under wraps from you, so I can't wait to hear your reactions to it. Sarah Jack: I can't wait to hear what you've done with your story. Josh Hutchinson: Yeah, thank you. I think it's going to be quite a new experience for everyone. Sarah Jack: I'm going to have some questions for you. Josh Hutchinson: I sure hope so. The Salem Witch Hunt had its beginnings long before the trials began. [00:01:00] We discussed the precursors to the witch hunt in our last Salem Witch Hunt 101 episode. Today, we will focus on events in Salem Village in February, 1692. Sarah Jack: I am excited. Sarah Jack: Yes, now that we have those things out of the way, we get to dive in to some story. Josh Hutchinson: Yeah, we're going to tell some little stories, um, about big events. In these stories we're going to tell in this series, we'll be recreating several major scenes from the Salem Witch Hunt using the facts that are, we get from the records left behind. Sarah Jack: The records are the story. What we can build out of what is written is all we have. Josh Hutchinson: And that's what we're working with tonight. So here comes the story. [00:02:00] Josh Hutchinson: Scene 1, Salem Village, Massachusetts Bay Colony, February 1692. The girl flitters across the room, chirping like a bird. Abigail Williams, the minister's niece and ward, aged 11, has been acting strangely lately. Perhaps a winter's confinement in a frigid house has given her cabin fever. Maybe she's just restless. A preteen in the boring 17th century, Abigail has been orphaned and lives in the care of her relative, Salem Village Minister Samuel Parris, who is known as her uncle, though the exact relationship is unclear. Parris's daughter Elizabeth, called Betty, is at this moment on all fours under a table, barking like a dog, while alternately complaining of terrible pain. Earlier, she had honked like a goose and soared through the air, all the way across the Parsonage's Great Hall. Nobody had seen her toes touching the ground. They'd all been fixated on the [00:03:00] honking and flapping, which would have been hard to ignore. Josh Hutchinson: Now Samuel Parris paces the floor, following Abigail, constantly praying as he walks behind her. Maybe the girls are ill, but if they are, what manner of illness causes these antics? Whatever it is, the minister has had enough of it. How can anyone expect him to write each week's sermon in this environment? He abruptly stops following Abigail. Sarah Jack: Two thoughts popped into my mind. Is this truly the first time Betty has been so silly? I think from what we know of what was permitted for behavior, it's possible. Josh Hutchinson: It is, I'm sure Betty, she's nine years old and Abigail's 11. They're at very silly ages. So probably, but to this extent, it seems like this was the first [00:04:00] time that they were flapping like geese and barking like dogs and mewing like kittens and everything. Um, So it was quite different and everybody was taken aback by it. Sarah Jack: The other thing I wondered if it went through the minister's mind, is is this affliction? Like, right away. Josh Hutchinson: Right. He was in Boston at, in 1688 when Goody Glover was arrested and executed for witchcraft towards the Glover children, who behaved in much the same way that Abigail and Betty are described as behaving. And he would have been fully aware, Cotton Mather had written a book about that. And, uh, Samuel Parris definitely was aware, and presumably his children were also aware of that story. Josh Hutchinson: And this might be something that they [00:05:00] got afflicted, um, through whatever mechanism, and they had imbibed these stories about affliction. So once somebody told them, "oh, you're afflicted" or something, it just triggered these behaviors from them because this is what they have known and heard all their, their lives. Sarah Jack: All right. Josh Hutchinson: "I have to get this sermon done, Elizabeth." He says to his wife, the former Elizabeth Eldridge, "I'm going to Ingersoll's. It'll be quieter there." Sarah Jack: Josh Hutchinson: "Quieter at Ingersoll's? Well, I'm sure he'd let you use one of his rooms. " Josh Hutchinson: The minister goes to his desk and grabs his material and Bible. Looking at the ice just forming atop the ink, he says, "warmer at Ingersoll's, too." Josh Hutchinson: "Why don't you see if he has any more wood to spare?" Josh Hutchinson: "He doesn't. He's already given us our share. It's those unregenerate types that are withholding." Josh Hutchinson: [00:06:00] Samuel Parris strides to the door and steps out, letting the door swing shut hard behind him. Betty jumps, striking her head on the bottom of the table. She rubs the sore and then crawls out from underneath, now whimpering like a scolded puppy. Maybe she and her cousin are ill, but, strangely, nobody else in the household has been acting anything but normal. Why has the illness not touched Betty's siblings, Thomas and Susannah? Why not Tituba or John? Why not Elizabeth Parris Sr., who seems to always be sick with something or other? Josh Hutchinson: Maybe the girls have succumbed to the pressures facing the Parris household this long, cold winter. They received a fraction of the firewood they need to live comfortably, and Samuel often finds himself writing his sermons at Ingersoll's or sometimes the nearby Walcott home or even Thomas Putnam's house. With the minister under intense pressure, [00:07:00] that may have rubbed off on some of the children. Sarah Jack: It's really important to recognize how brutal that cold was on the Parris household. I mean, you don't feel good when you're cold, and he's writing these sermons that are a remedy to, for his people. They have to hear what he's saying from God's word so that they're headed in the right direction. I just wonder if, if, you know, we say fire and brimstone about some of these messages when he was actually experiencing cold and ice. You just wonder, you know, how much he was taking out on his parishioners because he was so mad that they didn't want to keep him warm.[00:08:00] Josh Hutchinson: Yeah, there was a point where he said, or wrote down in his sermon notebook, I believe, that he would have, he was going to run out of firewood completely the next day. And so he was trying to get, desperately all the time to get more people to give him more, but of course they need their own firewood for the winter. Um, it's the coldest years of the Little Ice Age. And it's Massachusetts, so it's just brutal, uh, going through this winter. I can hardly imagine living in a house where you're all just like huddled real close because your fire is small and you don't have heat, you know, coming from the central hearth all the way through the house, uh, constantly. Josh Hutchinson: So I guess they wore a lot of coats. Sarah Jack: They were just cold. [00:09:00] They were cold. Josh Hutchinson: They were, it had to have been miserable. And then there's all the stresses facing him. There's other parties in the village who don't want him to be a minister anymore. So he's dealing with that frustration. And I'm sure just the stress level in that household was too much for these girls to bear. Um, I'm surprised that the rest of the household didn't have some kind of reaction to that. Sarah Jack: Yeah. I was just thinking, there's really no evidence of a reaction of, "hey, cut it out, this is unacceptable." They just reacted to the behavior. Josh Hutchinson: Right. Sarah Jack: Although there is somebody who did react to somebody's, that's later in the story. John [00:10:00] Proctor. Isn't he the one that just tells her to cut it out? Josh Hutchinson: Yeah. Yeah. He sits her at her spinning wheel and threatens to thrash the devil out of her if she keeps behaving, because he really believes that she's acting and just playing around and it's going to be dangerous and people are going to get hurt. Sarah Jack: Yeah, Josh Hutchinson: He recognizes that pretty early. Yeah. As soon as people started getting arrested, John Proctor knew, um, this is going bad. So. Josh Hutchinson: So, the minister has prayed for weeks, but nothing in the girls' conditions has improved. They still contort into strange shapes, impossible to be caused by any known natural illness. They writhe in agony and cry out of pain. Josh Hutchinson: Samuel knows many of the villagers have turned their backs on him. But this seems more sinister, more diabolical. Or [00:11:00] is it God's judgment on him? No, it can't be personally against him. He's doing the best anyone can. Maybe it is to address the sins of the community collectively. Josh Hutchinson: If praying isn't working, maybe a fast will be necessary. He will preach another impassioned sermon on Sunday, reminding his congregation of the constant presence of the devil, who lurks about the village, as he does any place where such a beacon of godliness as Samuel Parris dwells. Monday, Samuel will hold a private fast. Josh Hutchinson: It is the devil who has poisoned men's minds against Samuel's ministry, and if there were ever a time for evil to gain a foothold in the village, he knows it is in this period of division. Samuel has to keep up his sermons and has to warn the villagers before it is too late. He will have to alert area pastors too, but maybe it's time for them to come over anyways to hold a significant fast. Sarah Jack: [00:12:00] Samuel. Josh Hutchinson: Alas, the cold numbs Samuel Parris's mind as he walks the short distance to Ingersoll's next door. What is he trying to get at in his sermons this week again? Samuel pulls the front door open and steps inside Nathaniel Ingersoll's Ordinary, a tavern that does quite well for itself with its central location in the village and its close proximity to the meeting house. Come Sunday, this place will be absolutely packed between the two services. Josh Hutchinson: Nathaniel Ingersoll stands at the back of the room, discussing something with his adopted son, Benjamin Hutchinson, who helps out around the tavern. Samuel closes the door behind himself, and the two other men break off their conversation. Josh Hutchinson: Nathaniel says, Good day, Samuel. Josh Hutchinson: And Benjamin says, Good morning, Reverend, will you be needing a room again? Josh Hutchinson: I would be indebted to you. Josh Hutchinson: Nathaniel says, think [00:13:00] nothing of it, room's just sitting there unoccupied. Josh Hutchinson: Thank you, Samuel says, there's a ruckus at the house again. Josh Hutchinson: I figured as much, Nathaniel says. Josh Hutchinson: Benjamin leads Samuel upstairs and opens a door. Samuel enters and closes the door behind himself. He will be in here all day, except for meals and trips to the privy out in the yard. Josh Hutchinson: On Sunday morning, with his sermon written, Samuel Parris leads his family the short distance from their home to the meeting house. Entering, they once again find this building even colder than the house they left. There's no fireplace here. There's no grand hearth for cooking and warming. Measuring a modest 34 by 28 feet, the wooden meeting house features a gallery to help fit the many, many people who worship here. Sarah Jack: And there's a place today that people can visit a replica of the meeting house.[00:14:00] Josh Hutchinson: Yes. If you go to the Rebecca Nurse Homestead, you get a replica built to the exact dimensions that were recorded in the Salem Village Record Book. It's quite remarkable to go in there and see a pulpit just like the one Samuel Parris would have preached at. Sarah Jack: I was able to stop by last May, so a year ago, May now, when advocate Dr. Leo Igwe Sarah Jack: with Advocacy for Alleged Witches was in New England doing a speaking tour and visiting the memorials, and he did his presentation there, standing in front of the pulpit. It was extremely moving to think about what that room symbolizes and, of course, the message today that Leo is giving the world and the work that he's doing to save lives. The other thing that was special to me was [00:15:00] being able to look out of the window at the meeting house and over to the homestead. I just liked looking through that old glass. Josh Hutchinson: The homestead is such a wonderful place to visit, but getting inside that meeting house for an actual talk was really a great experience. Sarah Jack: We're so appreciative to the team at the Rebecca Nurse Homestead for hosting him and opening it up to us and, um, all of those who attended. Sarah Jack: it was very special to, to have him there. Josh Hutchinson: Yes. And for you listening, we have done two episodes with Leo Igwe, and I do recommend that you go back and listen to those to hear what's going on in the modern world with witchcraft accusations. Sarah Jack: The [00:16:00] other thing I wanted to point out is unfortunately we can't, um, go to Ingersoll's. But there is lots of photos and chatter among descendants and locals online about its future. Josh Hutchinson: Yes. And we've recently done a bonus episode on "Nathaniel Ingersoll and His Tavern in the Salem Witch Trials" and recommend you go back and take a look at that or listen to that. And there is a very passionate community online that has developed around what the future might hold for that institution there. Josh Hutchinson: On January 3rd, Samuel had preached that, "Christ having begun a new work, it is the main drift of the devil to pull it all down." Today, February 14th, he will warn the church of the dangers of [00:17:00] division and devilry. " is a woeful piece of our corruption in an evil time when the wicked people and the godly party meet with vexations by and by to lay down divine providence as if God has forsaken the earth and there were no prophet in his service." Josh Hutchinson: His vitriol is largely directed at those in the village who oppose him. They've challenged his ownership of the parsonage and his role as a minister. The village voted to withhold his pay and firewood, and once Joseph Hutchinson, a village committee member who had donated the land for the meeting house, fenced the building in. Now, for those of you keeping track, Joseph Hutchinson was the birth father of Benjamin Hutchinson, who he'd put in the care of the Ingersolls, who had lost their only daughter. Joseph himself had seven sons and four daughters, so obviously had a kid to spare for the Ingersolls. [00:18:00] Josh Hutchinson: Today, Parris will also speak of "the present low condition of the church in the midst of its enemies." Non-Christians have inhabited this continent since time immemorial, and now those French Catholics to the north are encroaching again with the aid of their Wabanaki allies. Josh Hutchinson: Monday morning, Samuel Parris rises well before dawn with the rest of his household. Betty and Abigail persist in their afflictions. Samuel needs medical advice, but first he will turn to the ministers. He sits at his desk and breaks out his writing materials, but the ink has frozen overnight again. Josh Hutchinson: "Elizabeth," Samuel says, "warm this ink for me." Josh Hutchinson: She takes the inkwell and places it in a pot, which she hangs over the low fire. In a few minutes, she returns the ink to her husband. The inkwell is warm to his touch. He sets it on his desk and draws ink into his pen. Josh Hutchinson: "John," Samuel [00:19:00] says, now handing John a paper, "take this letter to Nathaniel's, he needs to send messengers to the local ministers to ask them to meet me here as soon as they all can attend to see the girls." John takes the note and departs. Samuel and family spend the rest of the day, amidst numerous interruptions by the girls, fasting and praying, but the girls do remain unwell and continue to behave strangely. Josh Hutchinson: On February 24th, Parris sends John on another errand. This time he is to retrieve Salem Village's only physician, William Griggs, who lives some distance down the road. Sarah Jack: pulls Samuel aside Josh Hutchinson: After Griggs examines the girl, he pulls Samuel aside for a conversation. "They're under an evil hand," he says. Josh Hutchinson: "You're sure it isn't anything medical?" Josh Hutchinson: Absolutely. This affliction is not natural. Josh Hutchinson: "Then Satan is after me." [00:20:00] Josh Hutchinson: "I'm afraid so." Josh Hutchinson: In the parsonage and around the village, talk turns to witches. Perhaps the girls were bewitched by one of Satan's agents. Christ knew there were devils in his church. On February 25th, Samuel and Elizabeth Parris travel for the Thursday lecture, a weekly event hosted by various neighboring communities on a rotating schedule. Josh Hutchinson: While they are away, a neighbor, Mary Sibley, stays with the children. Mary Sibley speaks with Tituba and John. Josh Hutchinson: "Here's what we're going to do," she says. "Tituba, you collect some urine from Betty and Abigail. John, get the rye flour." Josh Hutchinson: "What do you have in mind?" Tituba asks. Josh Hutchinson: "We're going to stop a witch." Josh Hutchinson: "With urine." Josh Hutchinson: "By baking a special cake, the girl's urine is needed so we can burn off some of the magic that the witch put in them." Josh Hutchinson: Soon, Tituba collects the urine of the girls, and John retrieves the heavy sack of rye flour, while [00:21:00] Elizabeth gathers the rest of what they'll need. The three adults meet at the hearth and bake the cake, with the girls wailing in agony behind them, contorting again into several bizarre shapes. After John removes the cake from the oven, Mary calls for the family dog, who eagerly devours the morsel. According to English custom, this witch-finding technique will reveal the identity of the woman who has afflicted the girls. Mary isn't exactly sure how, but her own mother taught her to do this. Maybe the witch will be hurt, or maybe she'll turn up at the door. Sarah Jack: The witch cake is not voodoo. Josh Hutchinson: The witch cake was English, and Mary Sibley instructed Tituba and John how to bake it, because they hadn't done anything like that before using English [00:22:00] countermagic. Sarah Jack: How great if that had burned the magic off. What a great quick intervention that would have been. Josh Hutchinson: Yeah, if only that had worked, could have spared months and months and months of trials and, um, all those deaths. Josh Hutchinson: Now, the same day the witch cake is baked, two more village girls become afflicted. Ann Putnam Jr. is the daughter of Parris ally Mr. Thomas Putnam Jr. and Mrs. Ann Carr Putnam. Thomas and the two Anns have made several visits to the parsonage since Betty and Abigail have been ill. And I want to throw in that Thomas Putnam was also a sergeant in the local militia, serving under Lieutenant Nathaniel Ingersoll and Captain Jonathan Walcott, who are [00:23:00] also important characters in the Salem Witch Hunt story. Josh Hutchinson: Now, another visitor who's taken ill is Elizabeth Hubbard, an orphan teenage girl living with her relatives, the Griggses. She has also visited the parsonage along with the physician, whom she serves as maid. At 17, Hubbard is five years older than Ann Putnam Jr., making her the oldest person yet afflicted and the first of legal age to be able to bear witness in court. Her age lends credence to witchcraft accusations against villagers Sarah Good and Sarah Osborne, whom Hubbard accuses of attacking her spectrally, which is to say the shapes of the women appear to her. They do not visit bodily. Everyone knows witches have the ability to leave their bodies and travel great distances to torment their victims. Sarah Jack: There's some things, like, here where you say, everybody knows. [00:24:00] There were, this is one of the things that everybody knew. It was like, not a question. They believed it. Just as much as they believed the devil was visiting them. Josh Hutchinson: Um, when I say everyone, of course, I mean, virtually everyone, um, believed in witchcraft. And if you didn't believe in witchcraft, that led people to call you an atheist, because how could you believe in God, not believe in his adversary, the devil, and then the devil's ability to, uh, contract with witches to do his work? Josh Hutchinson: The girl writhes, twisting and turning, shouting at the top of her lungs, "they got me!" Josh Hutchinson: "Who got you?" Thomas Putnam Jr. asks. Josh Hutchinson: I don't know, but it hurts. It hurts. Make it stop. Josh Hutchinson: Shh. [00:25:00] It's okay, Annie. You'll be fine. God is with you always. Josh Hutchinson: It's not okay. I won't be fine. Josh Hutchinson: What makes you say that? Josh Hutchinson: I feel like my bowels are being torn out. Josh Hutchinson: We are praying as hard as we can. Josh Hutchinson: It's not enough. Josh Hutchinson: Then we'll fast. Josh Hutchinson: No, I'm being pinched and pricked and choked right now. Don't you see that? How do you fast that away? Josh Hutchinson: I'm sorry, Annie, but you know the best weapon is prayer, the best weapon that we have in this spiritual battle. Josh Hutchinson: What's wrong with me, Father? Josh Hutchinson: I wish I knew. Josh Hutchinson: Is it natural? Josh Hutchinson: No, there is something very dark in this village. Josh Hutchinson: The spectral figure of a woman approaches Ann, holding out a little red book and a red pen. Take it, she says. Sign the book and you'll be freed from your troubles. And if I don't, then we'll kill you. Josh Hutchinson: Father, save me! Josh Hutchinson: If father won't save you, nobody will.[00:26:00] Josh Hutchinson: God, preserve me. Josh Hutchinson: Just sign the book and you'll be free from your guilt, worry, and pain. Josh Hutchinson: What book is that? Josh Hutchinson: My God gave it to me. Josh Hutchinson: And who is your God? Josh Hutchinson: You know who I mean, girl. Josh Hutchinson: A stabbing pain tears through Ann's chest. God save me, she says. Annie, Annie, Thomas Putnam is calling. Josh Hutchinson: After a moment, Ann snaps too. The spectral woman has gone away with her book, but Ann just knows she'll be back. Josh Hutchinson: Thomas Putnam shakes his daughter. "Are you all right?" Josh Hutchinson: "No, father. A woman came to me with a book and said she'd kill me if I didn't sign it." Josh Hutchinson: "What woman?" Josh Hutchinson: "I don't know, but it is none of God's book. It is the devil's book for ought I know." Josh Hutchinson: "What woman?" Josh Hutchinson: "I couldn't make out her face." Josh Hutchinson: But you must have seen her before. Josh Hutchinson: She had a familiar aspect. Josh Hutchinson: How did she get in here? I didn't see anyone come in. Josh Hutchinson: She appeared spectrally from [00:27:00] thin air. Josh Hutchinson: A witch. Josh Hutchinson: I think so. Josh Hutchinson: I knew it. Josh Hutchinson: But how? Josh Hutchinson: This explains everything. Mercy! Josh Hutchinson: Panting, maid Mercy Lewis enters the room. "Sir," she says. Josh Hutchinson: "Run and get my brother Edward. Tell him a witch has assaulted Annie." Josh Hutchinson: Mercy turns and strides away to the stairs. A moment later, the front door squeaks open and promptly slams shut. Footsteps ascend the stairs, and Mother ducks into the garret. Josh Hutchinson: "What's all this about a witch, then?" she asks. Josh Hutchinson: Annie twists and winds. Josh Hutchinson: "Look at Annie, Thomas says. A witch has done this." Josh Hutchinson: How do you know it's a witch? Josh Hutchinson: She saw a shape. Josh Hutchinson: What shape? Josh Hutchinson: A woman. Josh Hutchinson: Annie groans. Josh Hutchinson: What do you think this means? Witchcraft in our village? Josh Hutchinson: Yes, and they say the minister's girls are bewitched as well. Josh Hutchinson: Oh dear, after they've been sick for so long, why do they suddenly suspect a [00:28:00] witch? Josh Hutchinson: I don't know, but that's all anyone can talk about when I was over this morning. I suppose we'd better fetch Griggs and Parris to tell us if I'm right. Josh Hutchinson: I'll send Mercy as soon as she gets back from Edwards. Josh Hutchinson: No, I want to go now. I'll saddle the horse. Josh Hutchinson: What shall I do while you're gone? Josh Hutchinson: Pray, he says and mind she doesn't hurt herself. Josh Hutchinson: God send you back to us safely. Sarah Jack: So much fear. Josh Hutchinson: So much fear. There's talk about, um, we recently, in an interview, our guest Francis Bremer talked to us about Chadwick Hansen's book, Witchcraft in Salem, and in there, he posits the theory that if you truly believe in witchcraft, as soon as you believe that you've actually been cursed, your body and mind [00:29:00] takes all that in, and psychogenically you have reactions. You can have psychosomatic symptoms of bewitchment that basically are just brought on by your intense fear. And I believe that's something that is plausible that the girls experienced. Sarah Jack: Yeah. I mean, they're scared. Their parents are expressing their fear by their response to what's happening to the kids and what they're saying. And yeah, it's just, they have to find the witch. Josh Hutchinson: Yeah. Imagine if your children were behaving this way, screaming about pain, being twisted up like pretzels and, you know, do just randomly rolling around the room, writhing in agony, [00:30:00] screaming, get off me, get off me, you know, you would think that somebody's attacking them. You can't. I mean, what else do you think at that point? Sarah Jack: Yeah. If, you know, the cure, the only cure is finding the witch, then that's what has to be found. With the littles that have been in my house, sometimes when they get hurt, they need an ice pack for the injury. They're in pain, you can see the bump on their leg, what's happened, ice is going to make it feel better. It's such a comfort to them that often they might have a bump that they might get bumped and there is no wound. But they want the ice, because it comforts them. And so the ice is an actual remedy for inflammation and swelling, but other times [00:31:00] just knowing that they can go to the freezer and grab an ice pack, and they do it for each other too. I think there's this element of community that, you know, it's a family and you're trying to help each other. And you see that in your own interactions with, um, people in your life. You, you try to solve each other's problems and find the remedy. Josh Hutchinson: And it's interesting, I had mentioned that Parris had prayed for weeks. He fasted, uh, several times over January and February and the girls, they got sick in the middle of January and this, now we're towards the end of February. It's so interesting to me that it took basically six weeks for them running through all those measures that they normally take when somebody's ill, um, and doing the past, the fasting and the prayer. [00:32:00] You know, nursing the children as, you know, their mothers would have nursed them. Um, others from the community would have pitched in and come to the houses to see how they could help. Um, but after that, they run out of ideas. And basically you're left with, it must be a witch, it must be diabolical, especially after Dr. Griggs says it's nothing natural, uh, at that point, what's left. And like you said, when you know there is something that could cure or help the person in pain, then that's what you do. And when you believe that, that thing that you can do is to stop a witch, you put your whole heart into that. And I think that's what we see, uh, later on in upcoming episodes. We'll see all that playing out that these [00:33:00] people put their hearts in it because they really wanted to stop the afflictions from happening. Josh Hutchinson: Sometime later, Thomas returns home to find his brother Edward and neighbor Henry Kinney in the Great Hall, praying over Annie, while Ann Sr., Mercy Lewis, and Mercy's sister, Priscilla Kinney, hover over the afflicted girl. When the door shuts, the people in the room stop and turn to Thomas. Josh Hutchinson: What's the news? Edward Putnam says. Josh Hutchinson: Where's the minister? Ann Putnam Sr. asks. Josh Hutchinson: Where's Griggs? Henry Kinney asks. Josh Hutchinson: Griggs girl is afflicted too. She also complains of women assaulting her. Josh Hutchinson: Has she named them? Josh Hutchinson: No. Josh Hutchinson: And what of the minister? Josh Hutchinson: He's tied up with his own girls, but he's added Annie to his prayers, says he'll come visit when his man gets back from some errand at Ingersoll's. Josh Hutchinson: Dear God, Henry says, four of them afflicted now? Josh Hutchinson: [00:34:00] It's spreading, Edward says. Josh Hutchinson: The following two days, February 26 and 27, 1692, will prove pivotal, as these are the days the girls begin naming the names. Not one, but three women will be accused by the end of these days. Tituba, the enslaved indigenous woman in the Parris household, is the first accused when Betty and Abigail cry out against her, the woman who has cared for them as much as their own mother has, who will go on to profess much love for them during her examinations by the magistrates. Born in South America or the Caribbean, Tituba may have been an Arawak or a Carib Parris likely purchased her during his time in Barbados, where he tried to run his father's sugar business before his return to the Massachusetts Bay Colony, where he had for a time attended Harvard College, his academic career cut short by his [00:35:00] father's death in Barbados. To say Samuel was a poor businessman is quite an understatement. The man seems to never quite settle into a profession at which he will be able to succeed. Josh Hutchinson: At any rate, he had Tituba in Barbados, and he brought her to Boston in 1680 or 1681. Except while he served as temporary minister in Stowe in 1685, Samuel remained in Boston working as a merchant until men from Salem Village approached him about being the town's minister in 1688. When he accepted the call in 1689 and moved his family to Salem Village, he brought Tituba with him. It's unclear when he acquired the man known as John Indian, a man of undetermined Indigenous background. And for a time, a third enslaved person, an African American teenage boy, also resided in the parsonage with the Parrises. However, Parris recorded the boy's death in March 1689. [00:36:00] While Tituba's exact origin is unknown, Elaine G. Breslaw's book, Tituba: the Reluctant Witch of Salem, posits one plausible theory and is very well worth a read. Josh Hutchinson: On February 27th, Ann Putnam Jr. accuses Sarah Good of bewitching her. Elizabeth Hubbard, meanwhile, names both Sarah Good and Sarah Osborne as her, her tormentors. In a dramatic incident, Elizabeth claims to be followed by a wolf, which is supposedly directed by Sarah Good, or may even be the shapeshifting Sarah herself. Josh Hutchinson: In 1692, Sarah Good is an impoverished woman with no permanent housing or reliable income. But things hadn't always been that way. Born Sarah Soulart in about 1654, she was raised by respectable parents in Wenham. Sarah Jack: Her father, John Soulart, was likely French by birth and may have been [00:37:00] Huguenot by faith. He worked as an innkeeper and left behind a healthy estate, but he took his own life in 1672. And unfortunately Sarah was left in the lurch, inheriting only three acres of meadow. So Sarah married Daniel Poole. Who promptly ran up an eye-watering debt, which Sarah was forced to pay from his meager estate after his death, leaving Sarah destitute. Josh Hutchinson: She next married William Good by 1683. Josh Hutchinson: William was a weaver and a laborer who never seemed to stay employed long. He and Sarah had to sell off the meadow to pay additional debts owed by Sarah's first husband. William Good's origins are unknown, but he had two children with Sarah. The first, Dorothy, was born in about 1687. The second daughter, whose name is unknown, was born in December 1691. And we have much more with, about Dorothy in our episode with Rachel [00:38:00] Christ-Doane, that you can refer back to learning what happened to Dorothy after the witch trials. At the time she was accused, Sarah Good was in the habit of going house to house, seeking charity. She evidently was given something at least once by the Parrises, but she left the house muttering, raising suspicions. Josh Hutchinson: Sarah Osborne had caused a scandal when, following the 1674 death of her husband, Robert Prince, she married Alexander Osborne, her young indentured servant. She was also involved in a dispute over her husband's first estate with his kin, Thomas and John Putnam, who were the executors. By February 27th, 1692, Osborne had been sick in bed for at least a year and not been able to attend worship at the meeting house all that time. Josh Hutchinson: All three accused women [00:39:00] were markedly different from the New England Puritan ideal of what a woman should be. All three were outsiders in key ways. Tituba was most clearly an outsider, being indigenous in a period when Massachusetts English settlers were at war with the Wabanaki Confederacy, an alliance of Algonkian-speaking peoples who had chosen to ally themselves with the French over the British. Josh Hutchinson: But Sarah Good from Wenham was also a relative newcomer to Salem Village. Being indigent placed her further outside the norms of the community. Requesting charity was itself a risky business in the age of witch hunts, as people who refused to give what was asked for felt guilt, and then resented the one who asked. If something shortly went wrong for the refuser, say a child took ill, or a livestock died, perhaps, then the person who refused the gift would suspect the [00:40:00] one they'd refused was seeking revenge through witchcraft. Sarah Jack: Aren't there some things in the record where those who were turned away for a favor or a handout were mad when it was refused and they wished something ill on the refuser? Josh Hutchinson: There are a number of cases exactly like that where someone, say, refused to give milk and the requester then said, "your cow will never give you milk or something to that effect in their irritation and anger and, you know, those words come back to haunt them. Definitely. Josh Hutchinson: Uh, in the case of Sarah Good, though, she's just accused of muttering. And in the next episode, we'll discuss her examination by the [00:41:00] magistrates and what she says about her muttering. Josh Hutchinson: Lastly, Sarah Osborne had transgressed social norms by wedding a younger man and indentured servant and by failing to attend meetings on Sundays. With three women accused of witchcraft, the witch hunt was ramping up and would soon be in full swing. We'll cover the first arrests and examinations in our next 101 episode. Josh Hutchinson: And now we'd like to summarize the facts that we covered in today's stories and help separate fact from fiction. In January 1692, Salem village minister Samuel Parris's daughter, Betty, and his niece, Abigail Williams, began displaying strange symptoms and behaviors. Now, there are many, many theories about what caused the girl's symptoms, and many of these theories, such as ergot, have been disproven. [00:42:00] But I believe it's more important to understand the motivations of the adults who filed the complaints that we'll discuss beginning in our next installment. As I mentioned, so many theories about what caused it. Some theorize that the girls ate bad bread and got ergot poisoning. Others point to encephalitis, meningitis, and other physical ailments, while others point to mental health conditions such as mass psychogenic illness. In several instances, fraud was clearly perpetrated. Were the girls and the other people who were known as afflicted lying about everything? Or were they perhaps trying to strengthen their cases against people they truly believed were bewitching them? That's the big question. Sarah Jack: It's a big question. Josh Hutchinson: Whatever caused the ailments, we all know how this story ends. By the end of the saga, at least 156 people had been accused of witchcraft. So why did the men file the complaints and make the accusations they did? [00:43:00] That's something we'll be looking at in our future episodes. Josh Hutchinson: Continuing with the facts, on February 14th, 1692, Samuel Parris did preach that the godly "must war a good warfare to subdue all our spiritual enemies." And the other lines that I quoted that he said in his sermon, he did say as recorded in his sermon notebook. And it is known that Samuel Parris did observe several private fasts. However, we don't have the specific dates for those, so we don't know whether he held one on February 15th, like I said in the story. Josh Hutchinson: On February 24th, a physician thought to be Salem Village's William Griggs, though there's no record stating a name of a physician, what we have is that from John Hale who wrote a book in [00:44:00] 1697 that was published after his death. We know from his book that this happened with the doctor saying that they are under an evil hand, but we don't know exactly who that doctor was. Josh Hutchinson: But on February 25th, Mary Sibley instructed Tituba and or John Indian to bake a witch cake to determine who was afflicting the girls, and Ann Putnam Jr. and Elizabeth Hubbard joined Betty and Abigail in displaying symptoms of affliction. Josh Hutchinson: February 26th, Betty and Abigail did name Tituba as their tormentor. Josh Hutchinson: And sometime between February 25th and February 29th, several Salem gentlemen and area ministers visited the Parris household and concurred that the hand of Satan was in the girl's afflictions. Under questioning, Tituba admitted to baking the witch cake, but did not implicate [00:45:00] Mary Sibley. Josh Hutchinson: February 27th, Ann Putnam Jr. claimed that Sarah Good was afflicting her, and Elizabeth Hubbard blamed both Sarah Good and Sarah Osborne. Josh Hutchinson: The four girls continued to be sick on February 28th, a Sunday. As of that point in time, there were four people believed to be bewitched and three people suspected to have bewitched them. And we can't wait to be able to tell the rest of this story to you. Sarah Jack: That was great, Josh. Josh Hutchinson: Thank you so much, Sarah. Sarah Jack: Now Mary Louise Bingham is back with another excellent Minute with Mary. Mary Louise Bingham: According to historian Dr. Emerson Baker, in the early 1690s, the ministers complained of the decline of moral values, which resulted in an angry God, who sought revenge. Their solution was to seek a [00:46:00] moral reformation through the court and strictly enforce laws, which served as moral codes that had not been punished to the fullest extent. The ministers feared the community would fail if there was not a return to God. Mary Louise Bingham: One of the magistrates at the court in 1690, when this reformation was put into effect, was John Richards, who also served on the Court of Oyer and Terminer in 1692. One of the concerned ministers was Cotton Mather. According to author Marilynne Roach, John Richards was a church member held in high esteem at the North Church in Boston. So Cotton penned a letter dated February 13th, 1692, asking John to approve a commitment renewal service. According to Marilynne, John, and I quote, "apparently showed no enthusiasm." [00:47:00] Marilynne also wrote that this was not the only time that John Richards ignored the advice given to him by Cotton Mather in 1692. Mary Louise Bingham: Thank you. Sarah Jack: Thank you, Mary. Josh Hutchinson: And here's Sarah with another informative edition of End Witch Hunts News. Sarah Jack: Thank you for joining us today for this episode. Your unwavering support and the way you share our message are invaluable to us. We're excited to announce a new fundraiser that we hope you'll consider supporting. This podcast is a project of our nonprofit called End Witch Hunts. Sarah Jack: We have the opportunity to attend a conference at Lancaster University focused on the human rights issue of witch hunting, hosted by the International Network Against Accusations of Witchcraft and Associated Harmful Practices. This event will debut a powerful photo exhibit focusing on harmful practices related to accusations of witchcraft and [00:48:00] the humanity of people who are accused of being witches globally today. Sarah Jack: Josh has three photos in the exhibit, and it would be incredibly meaningful for him to be present at its reveal. This exhibit will travel internationally to raise awareness about these important issues, and your support can help make our participation possible. Sarah Jack: Additionally, we will be gaining valuable knowledge and making invaluable connections, which will advance our interviews and research we do for our education and advocacy projects. Sarah Jack: We will also have the opportunity to present on our recent exoneration and memorial work in New England, particularly the historic and landmark legislation in Connecticut that formally absolved the witch trial victims of the Connecticut colony. That bill was H. J. 34, a resolution concerning certain witchcraft convictions in colonial Connecticut. Sarah Jack: If you'd like to contribute to this upcoming opportunity, please donate on our website, endwitchhunts. org. We appreciate anything you can give. Thank you once again for listening, sharing, and supporting us. [00:49:00] Together we can make a difference. Until the next time, take care and stay engaged. Josh Hutchinson: Thank you, Sarah. Sarah Jack: You're welcome. Josh Hutchinson: And thank you for listening to Witch Hunt. We hope you enjoyed today's stories. Sarah Jack: Join us every week. Josh Hutchinson: Have a great today and a beautiful tomorrow.
In this episode, we welcome back Beth M. Caruso, author of the compelling novel One of Windsor and its sequel The Salty Rose, to discuss her latest book, Between Good and Evil: Curse of the Windsor Witch’s Daughter, the final entry in her Connecticut Witch Trials trilogy. Beth takes us through the chilling history of the Connecticut Witch Trials, focusing on Alice Young Jr., the daughter of the first person executed for witchcraft in Connecticut.
Beth shares insights into Alice Jr.’s experiences, her family’s history, and the extensive research behind the book, including work with historians Malcolm Gaskill and Kathy Hermes. We also explore themes of trauma, healing, and the lasting impact of the witch trials, along with efforts to honor the victims and educate the public. Join us for a compelling mix of historical insights and personal stories with Beth M. Caruso.
Josh Hutchinson: [00:00:00] Hello, and welcome to another episode of Witch Hunt, the podcast where we dive deep into the fascinating and often untold chapters of history, like the Connecticut Witch Trials. I'm Josh Hutchinson. Sarah Jack: And I'm Sarah Jack. Today, we are thrilled to welcome back a very special guest, author and historian, Beth Caruso. Beth is the creator of the Connecticut Witch Trials Trilogy, and she's here to talk about her latest book, Between Good and Evil: Curse of the Windsor Witch's Daughter. Josh Hutchinson: That's right, Sarah. In this episode, Beth will take us on a journey through the chilling history of the Connecticut Witch Trials, focusing on the life of Alice Jr., the daughter of Alice Young, the first person executed for witchcraft in Connecticut. This episode promises to be a compelling mix of historical insights, personal trauma, and the quest for respectful memory. Sarah Jack: We'll also hear about the extensive research that went into Beth's book, including some surprising discoveries and the real life connections [00:01:00] between the characters in her narrative. Plus, we'll explore the ongoing efforts to memorialize the victims of these tragic events and Beth's exciting future projects. Josh Hutchinson: So, grab your headphones and get ready for a deep dive into a dark and intriguing chapter of American history. Let's welcome Beth Caruso back to the show. Sarah Jack: Hello, Josh. Josh Hutchinson: Hi, Sarah. Sarah Jack: Hey, Beth. Beth Caruso: Hi. How are you, Sarah? Sarah Jack: I'm good. Josh Hutchinson: Hi, Beth. Beth Caruso: Hi, Josh. And I hope you're doing well, too. Josh Hutchinson: Yeah, I am. Thank you. Sarah Jack: Thank you for returning to the podcast. I am so excited to get to talk to you about your new project, and I want to thank you for all the years you've worked to ensure the legacy of this history, and we are excited to hear about Between Good and Evil: Curse of the Windsor Witch's Daughter. What can you [00:02:00] tell us about that? Beth Caruso: Well, I'm thrilled to be back. Uh, you two are old friends. That's not a secret. So, um, I'm really happy to tell you a little bit more about the new book, Between Good and Evil. It is the third book in the Connecticut Witch Trials, uh, Trilogy, which by the way, it didn't start out as a trilogy; it started out with a book about Alice Young and then more information just kept coming. And It ended up being a trilogy, but this last one is about Alice, Jr., her only daughter, and what happened to her and what she saw and how she dealt with the trauma of losing her mother to a witch hanging. Josh Hutchinson: How have the descendants [00:03:00] of Alice Young inspired you? Beth Caruso: Well, the descendants had asked me a long time ago, after reading One of Windsor, when the book about Alice Jr. would be coming out. And at that point I said, "well, I don't have any plans for it. I just don't have enough information about her." Well, time went by, and there were some things that happened that gave me a lot more information where I got to a place where I could say, "hmm, okay, there's enough historical information now that I can piece together into a dramatic history." Beth Caruso: Um, one of the biggest developments was, um. I think it's a couple years ago now, The Ruin of All Witches by Malcolm Gaskill. Can you see this okay? Um, he [00:04:00] did research into the witch trials in Springfield, Massachusetts. Of course, you know, up the Connecticut River Valley was a hotbed of the early witch trials in New England. Not just Windsor, Wethersfield, and Hartford, all the way up to Springfield, as well, with the trials of Hugh and Mary Parsons and subsequently, um, Mary Parsons pointing fingers and accusing other people of being witches, such as, um, Mercy Marshfield, who had originally been from Windsor, um, or had settled in Windsor and then, uh, Mary Bliss Parsons, as well, who, who later had trials of her own. Beth Caruso: So, what Malcolm Gaskill did, I had read those records [00:05:00] before, but, you know, it's, they can be confusing. There's quite a lot of them, but, you know, this person had this type of aggression towards that person, and then they, Hugh Parsons did all these crazy things, and so did his wife, and without a historian putting it into a great context. It was very confusing. Gaskill was brilliant. He laid out the town of Springfield in a way that was understandable. Uh, the first pages, he says, these are the characters. And, um, I knew that Alice Junior's husband, Simon Beamon, had been living in Springfield, and he had actually been a participant in those trials against the Parsons. Beth Caruso: Um, But it helped me understand that whole background [00:06:00] much more and how people were interconnected with each other, um, and, and how these trials weren't really black and white. Um, so I had a lot more background information about Alice Junior's life after she married and she went to Springfield and how that all like came pieced together. Beth Caruso: But I also learned more on my own, and, and with historian Kathy Hermes, um, with our article, which I've been on your show and talked about, it's in Connecticut History Review, and it's "Between God and Satan: Thomas Thornton, Witch Hunting and Religious Mission in the English Atlantic World". Beth Caruso: We were doing some research at the Connecticut State Archives, and [00:07:00] it was thought before that Alice Jr. had, had somehow ended up in Springfield and ended up meeting Simon Beamon there and then she married there. But we realized by looking at the original, um, archives at the Connecticut State Library that she had indeed stayed in Windsor, Connecticut, which is mind-blowing if you think about the first accusation of witchcraft happening there to her mother and her mother being murdered. Beth Caruso: Um, we know she didn't go with her historical father, and this was also really interesting, too, in piecing together the story. Um, John Young, he went to Stratford pretty, pretty soon after [00:08:00] Alice Young's hanging. And in Stratford, he dies in 1661, but he was sick for seven months. Still, he died intestate. Basically, he had no will that he left behind. So I thought, well, wow, isn't, isn't that, um, fascinating and dramatic in some way? This, this man who's supposedly her father, like he splits, he goes to Stratford, but somehow she still stays in Windsor. Wow. What a revelation. Beth Caruso: So you can come up with all kinds of dramatic theories about that. Did she, you know, have a parting of the ways with her father because of him not standing up for the mother? Or was he really more, in fact, a stepfather? Because it's, it, in the records, it shows that John Young was [00:09:00] sick for seven months before he died. If you have a child or children and you know you're sick and you know it's not going well, what's the one thing you make sure you do for your children? You write a will for them. He did not write a will. And furthermore, nobody came to claim the will. Beth Caruso: So his property in Stratford sat vacant for seven years. The town couldn't sell it. They had to wait seven years to make sure no one would claim it. But once that seven years was passed, the town sold the property. Beth Caruso: And you can't say this is because, oh, well, Alice Jr. was a woman, because by that point she had four sons. She was married with a husband. So they certainly could have claimed it, but they never did. And so I thought all those pieces together were [00:10:00] pretty interesting. Beth Caruso: And the other thing, you know, Mercy Marshfield, I told you she was one of the people who was accused of witchcraft by Mary Parsons in Springfield during that time, I think it was early 50s. Correct me if I'm wrong, Josh. Um, but Mercy Marshfield had a daughter, Sarah, Uh, Sarah Miller, she, she married a man named Thomas Miller in Springfield, but they had been in Windsor. They would have been in Windsor for Alice Young's accusations and everything leading up to her hanging. Um. Beth Caruso: So, Sarah ends up, Sarah, Mercy Marshfield's daughter, ends up being the next door neighbor of Alice Young, Jr., um, and, and this is, again, due to the work of, uh, Gaskill. Uh, they're right next door to each [00:11:00] other. Their two husbands work for William Pynchon, who's the head of the colony. Both of their mothers get accused of witchcraft, you know? So I thought, "oh my gosh, they, they have to be tight." They hold, they're both from Windsor. They have this unique common thing. Both their husbands know each other. They're working for Pynchon. On top of that, they have lots of children, both of them. They both have like a dozen children. And then finally, they, those children intermarry. The, they become truly family. Beth Caruso: And, um, so I thought, well, that's a great basis too, because here is, I know this has to be, um, a unique friendship and a strong friendship. So when we talk about Alice Jr. and we talk about how she could have made it through, certainly that could have been an element of it. Sarah Jack: It's [00:12:00] so great to get to talk about the Youngs again. This is wonderful. Um, one of your themes, um, with Alice Jr. in this story is her internal conflicts and the guilt by association. Can you tell us about how that impacted her as a mother and friend and wife? Beth Caruso: Well, you know, of course I can only theorize, um, but I thought, here's, here's a trauma. Um, there's probably post traumatic stress syndrome in some way. And let me look at, you know, just cases that I know about, some horrific cases of childhood trauma, whether we're talking about like child sexual abuse by priests or, um, doctors or people like [00:13:00] that, or war or things like that, um, or even, even divorce within a family. How do children process that? Beth Caruso: And for extremely traumatic events, the children will often, you know, push all those traumatic memories, all those things into their subconscious, because it's just too much for their little psyches to handle when they're children like that. And you find them later on as adults with repressed memories that come to the surface that are often quite shocking. So, that's one element. Beth Caruso: And the other one is that when a child goes through trauma, a lot of times what they do is they internalize it. It's very common in divorce. Oh, what [00:14:00] did I do to cause mommy and daddy to break up? It's my fault in some way. Um, so those are just things that we can easily observe by these childhood traumas that we can see in present day. Beth Caruso: Well, of course, those things are, you know, part of humanity and the human experience. And so I thought, "well, Alice Jr, it wouldn't be unbelievable at all that she would go through something like that, that she would have repressed memories that would eventually be triggered with time." and as she's more mature as a woman, you know, these memories might seep out and, um, she would have to deal with them. How would she deal with them? Another, you know, great tool to use to [00:15:00] dramatize the story. Um, because what memories are repressed? Beth Caruso: Well, of course, I, I wanted to paint a good picture of what happens in One of Windsor, some of it fictionalized, some of it real, but I thought, "oh, wouldn't it be, wouldn't it be, um, juicy for readers to realize, oh, well, maybe there's other secrets that were not told and couldn't be told because it's from Alice Jr's viewpoint." And so I tried to do that with her repressed memories. Beth Caruso: And then also the feeling of guilt, one, because it does fit these childhood patterns of trauma. But also because there was such a stigma in those days about, uh, someone in your family being called a witch. And there were real and deadly consequences to [00:16:00] that. Beth Caruso: Sarah, you know, in your own, um, family history with the Connecticut Witch Trials and the Benhams and how the the stigma of witchcraft carried on from generation to generation. In fact, with Alice Young, it, it most certainly carried on and we have a story about it. Beth Caruso: And in this case, a lot of people think that she was actually accused of witchcraft. She wasn't accused, per se, but her reputation was tarnished and known as the daughter of a witch, no doubt by this story. Her, her, um, son, Thomas, and of course this is after her husband dies. Her son, Thomas, gets into a fight with someone, and because he has said that Thomas looks like a witch and his mother's a witch, [00:17:00] um, no formal accusation there, but Thomas was extremely upset by this, because being called a witch and that may lead to being accused of something may lead to, of course, death. And he knew this all too well, and he lost it. He beat up this guy. Beth Caruso: Um, the guy countersued. The guy brought him to court, but Thomas brought the guy to court as well. They countersued each other. The guy who basically slandered Thomas and his mother got a stiffer fine than Thomas Beamon for beating up the guy. Because I think the courts understood how dangerous it could have been for that family. And people were, this was, I [00:18:00] think in the 1670s. So things were dying down a little bit, at least until they picked up again with Salem. But so yeah, there were real consequences to all these things. Josh Hutchinson: There were. Just having your reputation ruined in that way could really impact how you were able to do commerce and trade with others in your community and, uh, get the help that you needed from the community, because everybody had to work together. Beth Caruso: Yes, absolutely. Absolutely. It wasn't, you know, always black and white, though. And that's, what's so interesting about this story. As I said before, the man that [00:19:00] Alice Jr. marries has been an active participant in the Hugh and Mary Parsons trials. He shares his stories. He truly believes that Hugh Parsons is a witch. And so how ironic that, you know, just a couple years later, basically, he meets Alice Jr. and marries her and in a way I see him standing up for her with the timing of that marriage. Beth Caruso: The interesting thing about Alice Jr. being in town, in Windsor, in 1654, was that Windsor's second witch trial victim, Lydia Gilbert, was being accused of witchcraft. [00:20:00] So it just so happens that only about two weeks after Lydia Gilbert's conviction is when Simon Beamon marries Alice Young, Jr. And then she's out of town. So the timing is very interesting, because by marrying her when he did, he may have helped to save her life, because, of course, everyone in Windsor is in a witch hunting frenzy once again. Later, you see Simon Beamon go to trial, another witch trial, the one of Mary Bliss Parsons, the second Mary Parsons, I swear it's a nightmare to keep them straight, but he stands up for her. And you know, he talks about her trauma of, of losing a child [00:21:00] and, um, is supportive of her. So there's two sides to the coin, and it's definitely not clear. Sarah Jack: Lydia Gilbert's story. There's so much more there than, um, what we're able to know about Alice. And what do we need to know about Lydia? Beth Caruso: Well, the first part of the book, the first third of the book, takes place in Windsor, Connecticut. And I do tell Lydia's story through the eyes of Alice Jr. And I use the latest research to tell her story. Beth Caruso: Um, there's been a lot, a lot of confusion about who Lydia Gilbert was and did she have children? Who exactly [00:22:00] was she married to? There's a Thomas Gilbert Sr. and a Thomas Gilbert Jr. And most historians think now that she was married to Thomas Gilbert, Jr. And if you don't mind, I want to read the exact passage that really helps us to figure this out that's in the Connecticut archives, the, in the historical record. So in the particular court in 1642, so we're talking about 12 years before Lydia's conviction, there's a record from March 2nd, states Will Rescew, he was the jailer, "is to take into his custody James Hullet, [00:23:00] Thomas Gilbert, Lydia Bliss, and George Gibbs and to keep them in guides or shackles and give them course diet, hard work, and sharp correction." Beth Caruso: So what were one of the factors of someone being targeted for a witch? Of course, it's previous crime. So you see Thomas Jr. here and you see him with a woman named Lydia, but her name is Lydia Bliss. There was one Bliss family in Hartford that she, that we know of. Um, a lot of times when you have records for families, there may be a missing child or two, so Lydia could be a missing child accounted for in the Bliss family, or she could be a cousin or a stepchild or something like that. But in any case. um, [00:24:00] most historians think that because of this record, and because we know that Thomas Jr. bought land in Windsor, that this is the Lydia Gilbert we're talking about, the wife of Thomas Junior, not Senior. Beth Caruso: So Thomas Jr., and there's more evidence to show that this is probably the case, although we can't say this for a hundred percent sure. Thomas Gilbert went to, um, Springfield as well, right after Lydia's Hanging. We find him marrying into the Bliss family again in Springfield in 1655. He married, um, a woman by the name of, I forget her first name right at the [00:25:00] second, but her maiden name was Chapin, and she married a Samuel Bliss. He was the brother of Mary Parsons, Mary Bliss Parsons. And so Lydia Bliss could have been the sister of both of them. Lydia Bliss could have been the sister of both of them. Um, and so this suggests, you know, more family connection. Beth Caruso: The other thing was, we don't, a lot of us don't think that Lydia had any children. For those who think they are descended from her, please don't hate me, um, but I really don't think she had children. And I think this is one of the reasons why she may have been targeted. So some people say, well, no, no, there's children there, because when Thomas Jr. dies [00:26:00] in Springfield in 1662, in his will, he mentions the, the Chapin children, um, he mentions the children that he had in the marriage in Springfield, but he also mentions a previous family of four children. That would have been referring to his wife's previous marriage to Samuel Bliss. It wouldn't have been any children with Lydia. There are no records for children for Lydia. And those children being married to a Lydia Bliss would have already been family to him. So, so there was a combined family there in Springfield already. So, um, this is, [00:27:00] you know, this is all very interesting. Beth Caruso: And Malcolm Gaskill, again, he, his research was so phenomenal. He spent so much time talking about the witch accusations for Mary Bliss Parsons and Mary Lewis Parsons, um, as their peculiar behavior related to grief and loss of a child. And in those days, fertility was everything for women. They were told by the patriarchy it was important for them. And Gaskill does define and other researchers define how it was suspicious for women who had low fertility, um, such as Alice Young with one child, such as Lydia Gilbert with no [00:28:00] children, and that they would be jealous of women who were fertile and who had lots and lots and lots of children. Of course, back in those days, so much of it was out of their control, right? But, um, this, this fed into all the superstition that they would be willing to make a pact with the devil to improve their fertility. Of course, this is all, you know, patriarchal musings that probably have no, nothing related to reality at all, including real feelings of women at that time. Josh Hutchinson: We've even seen cases where women were accused of luring children to come with them. And that was suspicious to make you a witch, because if [00:29:00] you had especially lost a child, then there was an assumption that you had that child envy and you craved to have one, because that's the natural role of the woman in that, the thinking of the time. Beth Caruso: Yeah, absolutely. And you know, that could have played a role in the Hartford witch panic with Judith Ayers, um, befriending little Betty Kelly before she died, helping feed her soup. Supposedly she had lost a child, um, and you know, oh, so now she's, she's got this yearning within, and so is she trying to lure this other child, because she gets blamed, Judith Ayers gets blamed for this child's death. You can see how it all feeds into this story. Beth Caruso: [00:30:00] You know, what else is part of the book, like the, the aspect of, okay, There's trauma, but then what happens with healing and, uh, respectful memory, especially those witch trial victims who were just, you know, probably thrown in a ditch. Sarah Jack: Yeah. Beth Caruso: How this is, uh, part of respectful memory and honoring Alice and the other victims. Sarah Jack: Beth, the romance dynamic that you're able to weave into your stories is so enjoyable. Is there anything of that nature that you would like to share with us today out of your new book? Beth Caruso: Hmm. Well, let's see. I can talk to you about when Simon Beamon and Alice Young Jr meet each other again. In my story, I have [00:31:00] Alice Jr. going to Springfield briefly, um, because I had that in One of Windsor, so I wanted to continue that, but then she quickly came back to Windsor to, and I suppose, I'm not sure if this is true or not, but in the story, to live with her Aunt Rhody. As we're talking, you know, I've been saying Alice Jr., but to make it less confusing, I called her Alissa, which is what she was called in One of Windsor. Beth Caruso: So Simon Beamon, his profession, I told you he worked for Pynchon up in Springfield. A lot of what he did was, besides being a cobbler, was he was a messenger for the leader of that colony. And he often took canoe trips down the Connecticut River, which is called the Big River in those days. And he [00:32:00] made many, many trips to Windsor. Beth Caruso: So even if they didn't know each other before, like I have in my story, you know, even if it was different in real life, Simon Beamon was often in Windsor, canoeing down the river and exchanging goods, sending messages from William Pynchon to the people of Windsor and probably going down further down the Big River to share news with the Connecticut leaders in Hartford, as well. Beth Caruso: So in this early chapter, chapter four, this is where Simon Beamon and Alissa, Alice Jr. meet each other for the very first time again. "'Alissa! Alissa! Is that really you?,' a voice beamed from the water. [00:33:00] Beth Caruso: Aunt Rhody was surprised to hear an unfamiliar voice talking to me and looked on with curiosity. I squinted and looked down to see. I held Rhody's arm. Beth Caruso: 'That's Simon Beamon, Uncle John's friend and Mr. Pynchon's assistant,' I whispered. Beth Caruso: She finally remembered and nodded. 'Aye, he works for Springfield's leader. I remember,' she said. Beth Caruso: Simon was boyish with straight brown hair and navigated the river currents so skillfully he might as well have been a shadfish. His satchel was full of papers for the leaders of Windsor and Hartford from Mr. Pynchon. The leather bag was always kept dry in his capable care. He'd been coming around for a long time to Windsor from Springfield, doing errands for his boss, Mr. Pynchon. Beth Caruso: I smiled shyly. 'Aye, Simon, tis I, the little girl you [00:34:00] used to tease so mischievously.' Beth Caruso: He grinned. 'Aye, I was guilty of that. But I needed you to laugh then, so I was only helping your uncle to get a smile out of you. It wasn't so bad, was it?' Beth Caruso: 'No, well, I suppose it wasn't.' I grinned. Beth Caruso: 'I was hoping that I would see you here in Windsor. I heard you were here, but never had the good fortune to see you again until today.' He smiled. Beth Caruso: 'She's become quite the young woman now, almost unrecognizable for the child she once was,' Aunt Rhody said, beaming as proud as if I were her own daughter." Beth Caruso: And in this chapter, later on, they go on, they're all going to Hartford by river and, um, Alice Jr. was going to take the [00:35:00] shallop with Aunt Rhody and her future husband, but Aunt Rhody, at this time, all these witch trials are, are, they're still going, and now all these accusations against Lydia Gilbert are happening, and she's very worried, and she sees, oh, this man seems interested in Alice Jr., so she kind of nudges her, 'well, why don't you go in the canoe with this guy?' And in this chapter they just they have a lovely time, and they get to know each other, and, um, they truly do love each other, and they have, as I said, about a dozen children together, and he's the, one of the main parts of her healing along with her friendship, and each of her children is a part of her healing, too. Beth Caruso: Aunt Rhody says to her at one point, 'hold your children around [00:36:00] you like a protective cloak.' Again, this is the idea that women who have few children and no children are very vulnerable. Have many, many children with your husband, and indeed having those children and having a male child and Thomas Beamon at the time that, you know, the slander happens in the 1670s, even though her husband is not around anymore, her son is standing up for her. So having these male children is another form of protection. Sarah Jack: The healing element in your book is another one of those important threads, as you just mentioned, and, um, I remember, you know, just really, um, reflecting on his [00:37:00] excitement and support of her when she has her first, um, , they have their first child coming, and then as their story unfolds, you just, you see how the family was a strength to her, the, you know, through the very difficult things that come along. Beth Caruso: Absolutely. You know, in those days she couldn't go to therapy. Um, they had no name for post-traumatic stress syndrome. And so I thought, 'well, back in those days, how would she have healed?' Of course, healing is always possible and to some degree, um, even without the level of knowledge we have about psychology today. And what would have been those traditional ways? And I really wanted to show those. Beth Caruso: Um, as I mentioned, her, her husband seems to be, you know, a [00:38:00] good guy. After he meets her, he's sticking up for others who have been accused of witchcraft. And they have many children together. And then, of course, Mercy Marshfield's daughter, Sarah, would have also been the neighbor right next door with the same unique experiences supporting her, and they're all, they're having children together at the same time. They would have supported her. Beth Caruso: Um, but you know, the other part of this is I think that she comes to terms with what happened as she remembers and she understands how she can heal by remembering her mother in a way that's not the witch. She can remember her as a child remembers their mother fondly, anyway, [00:39:00] children who do have a good relationship with their mother. And those respectful memories are not just for those who have passed on. They are for us, to heal us from the grief, especially if it's been a traumatic grief and someone hasn't been buried properly, like a witch trial victim who has just been thrown in a ditch unceremoniously. Beth Caruso: Um, so for this reason, I have a English ballad that I put, put in the book, and its theme is very much about respectful memory. You know, this is a very common thread throughout all humanity, how we treat our dead, how we remember our dead, especially those that were wronged at some point. Beth Caruso: And last [00:40:00] year, we all did the journey together through the Connecticut General Assembly to get recognition for Connecticut's witch trial victims. This was also a form of respectful memory, trying to educate the public about who these women really, really were, um, at, uh. Josh recently pointed out at several, um, witch memorials throughout the world, there have been signs like, "just people," "just ordinary people," um, to help get the respectful memory on track and correct the assumptions and the, the, you know, reasons for the tarnished reputations, the, the propaganda against these people when they were alive. So anyway, this is a big part of the [00:41:00] story, as well. And it's, you know, it's the perfect thing to wrap up this trilogy. Josh Hutchinson: And you've been studying the history of the Connecticut Witch Trials and educating people about it through your books and talks for a number of years now. And I know you're continuing to do that in many ways. Uh, we just had the anniversary episode of the Connecticut Witch Trial Exoneration Project, but the exoneration isn't the end of the work. So what's next? Beth Caruso: Well, what we're all working on right now is we're discussing, we have a whole group of people in Connecticut, outside of Connecticut. Um, carrying on this whole theme of respectful memory. We would like there to be a memorial [00:42:00] for Connecticut's witch trial victims. In addition to that, there is really a void in telling this history in Connecticut. I mean, it's one thing for myself and others to come up with a few novels. That does help, but, you know, there are, of course, fictional aspects to these. Beth Caruso: And we want, we would love for people to know the full history, the accurate history, how it was a major important part of the whole witch trial saga in New England, how Connecticut was the first, how we had the first witch panic, um, how these ideas got promoted and spread. And we would like more people to know about that. Beth Caruso: So, um, we're also working with others in Connecticut, institutions and museums, stakeholders, who are [00:43:00] involved in public history, to talk about ways that this history, the real history, not the propaganda, can be shared, um, through different venues using the archives that we do have in Connecticut. Josh Hutchinson: Right. And there's also talk about getting something about the Connecticut Witch Trials into the school curriculum. Beth Caruso: Yes. Well, we had a meeting with someone recently. And, uh, with a few people actually. And that was, uh, that was a pretty cool thing to bring up. We're at the beginning stages, but the work is not done, and, of course, this is all, this is all pertinent to people who are persecuted today as witches, [00:44:00] both, uh, you know, symbolic types of finger pointing as well as real witch hunts. Um, I posted today on CT Witch Memorial Facebook page an article about how exonerations, modern day exonerations of countries' past witch trial victims can have an effect on witch hunts that are still happening in many parts of the world. Josh Hutchinson: And that article was written by Witch Hunt recent guest, Brendan Walsh. Beth Caruso: Oh, wonderful. I didn't realize that. Josh Hutchinson: We can, uh, you can refer back to Brendan's episode to hear him. Beth Caruso: Absolutely. Yes. Um, I'll have to post that link next. Sarah Jack: Yeah, it was so, like, seeing the article was exciting and then, you know, immediately I'm like, okay, who, who publishes, oh, [00:45:00] it's, it's Dr. Walsh. So that was like a, a neat surprise. Beth Caruso: Oh, that's, that's very cool. That's very cool. Yeah. Sarah Jack: But it just, you know, it's another way you see this conversation that is around this history, it has become ongrowing and very alive and lots of people from all different backgrounds and expertise have insight and reflect on what, what, what does that past mean for what's happening today? So it's really good to see. Beth Caruso: It is. And there are parallels, you know, not just from a witch trial standpoint, or it's also just generalized misogyny. I mean, some of the things I'm hearing in present day are shocking to me. This, you know, [00:46:00] um, a legislator in Indiana talking about women not voting, how it should be a family vote, and the male in the family should vote, things like this. I'm like, "what? Is this really 2024?" So you know, this is pertinent on so many different levels. Sarah Jack: Absolutely. Do you have any new projects that you have your sights on? Beth Caruso: Um, aside from what we just talked about, I am doing, I am working on another novel, and it's also historical fiction, but based on a story, family legend about a kidnapping and immigrants from Sicily. So, um, that it's interesting and, um, [00:47:00] I'm all pumped up about it. Beth Caruso: It's fun to kind of change gears after a while and share some different history, but, um, that, immigrant histories are very interesting too, because, you know, they didn't just come for economic reasons, um, or more freedom of religion or things like that. I mean, they, they also had hidden histories where they might not have been able to stay in the village or things like that. And, um, it's just so fascinating. And sometimes it can be just as hard to find out about them if they change their names after they come to this country. Beth Caruso: But, um, not all those things will be an element in the next book, but it just in general, I'm saying, I think the immigrant stories are very interesting and I think [00:48:00] very pertinent to humanize now as well, because, of course, now immigrants are being demonized. Um, so I think this will be an important commentary, not a blatant commentary, but just a story that truly does humanize immigrants and everything that they go through to be a part of this country. Josh Hutchinson: The level of rancor in politics today, people are literally being called demons, followers of Satan, and evil. It's, yeah. So it's very important to humanize all these stories of different people from different backgrounds. So thank you for that. Beth Caruso: Completely agree with you, Josh. Josh Hutchinson: Yeah. Beth Caruso: On the same page. We're all part of [00:49:00] humanity. Josh Hutchinson: Yes. Beth Caruso: Yes. Josh Hutchinson: Do you have any events coming up? Beth Caruso: There is a, there's a fair called Made in Connecticut. I am going to be there sharing the books and connecting with people. Beth Caruso: Yes. Beth Caruso: In the fall, I'm also going to be at the Webb Dean Stevens Museum. I'm going to be giving a lecture about the Connecticut Witch Trials there. Um, that's a great venue. So I'm very excited to go to Wethersfield, another, you know, hot spot in the Connecticut Witch Trials. I think there were, well, there were four victims right off the bat that I can think of. Josh Hutchinson: And where can people go to [00:50:00] learn about your events and your books? Beth Caruso: I have a website, it's called oneofwindsor.com, and I have links to each book that tell you a little more about each book. I have links to events. I also have a cool link to media. Um. I have been fortunate enough to be invited to be on things like Rhode Island Public, uh, Public Television. I have a clip from that. I have a clip from, uh, some news stations here in Connecticut. I have clips from the Witch Hunt podcast. Um, a couple of your, there's one episode on there now, but I'm, I'm building up the site some more. So there will be more of your episodes that will be linked there. Beth Caruso: Um, I have a research page, if you [00:51:00] want to learn more about the research that I did with Kathy Hermes, that really went quite in depth about the Alice Young case, as well as a man named Thomas Thornton, her next door neighbor, who, uh, curiously ends up knowing so many people from the Salem Witch Trials and is in Salem at that time hobnobbing with the Mathers and, um, people like that. So we did a pretty in-depth research article about that. Beth Caruso: Um, so that is there on the site and, you know, I add events to it all the time. I add media to it all the time. I can't wait to post this podcast on it. Um, so yeah, please, please visit the site and, uh, gosh, I, I thank you guys so much for everything you've done [00:52:00] to bring light to this Connecticut history. I think you've done an enormous amount to get the word out, and I appreciate that so much. Sarah Jack: Thank you so much. It's such an honor that much of that has been something we've gotten to partner with or collaborate with you on. And the broad coalition of descendants and historians and authors, much of which are in Connecticut. And, um, this discussion today is so special to me. And I, I just keep thinking about that very first time I sent a Facebook message to CT Witch Memorial to you and Tony. And I just, I think, 'wow, if I could have looked into the future and seen everything that we were going to learn together. I wouldn't have believed it.' Beth Caruso: I'm so, I'm so glad you did, Sarah. I'm really glad that you reached out. Um, [00:53:00] and it's, I, I think it's a really good reminder, like you don't know who's going to reach out to you and maybe you don't know them then, but you have no idea what they're going to do with their enthusiasm and their passion, you know. Always keep possibilities open. Sarah Jack: Well, you're very generous, um, in responding to people. And I think that's one of your great strengths as an author and advocate. Beth Caruso: Thank you so much. And I have to, I really, I have to say the same for you too. It's, you're very good at connecting people. Josh Hutchinson: Thank you so much. And we'll have links to oneofwindsor. com in the show notes, and it'll appear on the screen right about here. [00:54:00] So you'll be able to see it. Beth Caruso: Thank you so much. Josh Hutchinson: Thank you so much for joining us today. It was wonderful. Beth Caruso: It's my pleasure, always. Sarah Jack: Mary Louise Bingham is back with A Minute with Mary. Mary Louise Bingham: As many of you already know, I have been researching the life and legacy of John Winthrop, Jr. Beth Caruso has been such an inspiration in this endeavor because of her own desire to keep telling his story and help people understand the important role he played in saving many wrongfully accused of the capital crime of witchcraft in colonial Connecticut. Mary Louise Bingham: Beth and I have had many conversations where I learned so much of Winthrop Jr. 's interest in alchemy, his medical practice. In addition, she has introduced me to some of his very dear friends, such as Edward Howes and Gershom Bulkeley. Mary Louise Bingham: Beth will also appear in an upcoming presentation of [00:55:00] my program, Wednesdays with Winthrop, Jr. We will keep our audience posted of the exact time and date. Thank you, Beth, for your graciousness and your continued support, and for being the wonderful friend you will always be to me. Sarah Jack: Thank you, Mary. Josh Hutchinson: And thank you for listening to this special episode of Witch Hunt. Sarah Jack: Visit us on YouTube. Josh Hutchinson: Have a great today and a beautiful tomorrow.
This comprehensive discussion brings together experts Dr. Akanksha Madaan and Dr. Amit Anand, focusing on witch hunts, the intersection of spirituality and gender roles in societies, particularly within Hinduism, and comparisons with African contexts. Dr. Madaan, an Assistant Professor of Law with extensive study in Victimology, and Dr. Anand, also an Assistant Professor who has researched violence against women in India, including aspects of witchcraft and honor-based abuse, discuss the historical and sociocultural facets of witch-hunting. They examine how witch hunts have been influenced by various factors, including patriarchal structures, lack of education, and misconceptions about religious and spiritual practices. The conversation extends beyond India, touching on similar practices in Africa and drawing parallels to historical European witch trials, highlighting the universal scapegoating of women in such accusations. The discussion underscores the complexity of tackling witch hunts, calling for multidimensional approaches involving law, education, and community engagement to address this grave human rights issue.
This episode features a comprehensive discussion on superstitions and their impact on child rights in India, specifically focusing on the harmful ritual of Pillai Thookkam. The guests, Naveen Suresh, a PhD researcher on anti-superstition law in India, and Dr. Samantha Spence, an expert in human rights law, dive into the legal, cultural, and psychological aspects of superstitions and their enforcement. Naveen shares unsettling details about Pillai Thookkam, a ritual involving putting babies at risk without safety measures, to highlight the severe neglect of child rights under the guise of tradition. Both guests discuss the complexities of applying existing laws against such practices, emphasizing the importance of scientific temper, education, and mental health awareness. The episode concludes with insights into how media and education can play pivotal roles in combating superstitions and fostering a rational and empathetic societal outlook towards child welfare.
Pulitzer-prize-winning author Stacy Schiff joins hosts Josh Hutchinson and Sarah Jack for a dive into the heart of the Salem Witch Trials on this week’s episode of Witch Hunt. Celebrated for her book, The Witches: Suspicion, Betrayal, and Hysteria in 1692 Salem, Stacy sheds light on the trials’ misunderstandings, explores their actual origins, and spotlights the pivotal individuals involved. Her insights and story telling make history accessible and engaging. Together, they reflect on the timely relevance of lessons learned from the Salem Witch Trials.
Stacy Schiff: [00:00:00] There had been witchcraft accusations before, there had been outbreaks of witchcraft before. Never before had there been this kind of prosecution where no one who walked into that courtroom exited innocent. Josh Hutchinson: Welcome to Witch Hunt. I'm Josh Hutchinson, but you can also call me excited. We get to talk about Salem today! Sarah Jack: And I'm Sarah Jack. In this episode, we are joined by Pulitzer Prize-winning author, Stacy Schiff. Josh Hutchinson: Schiff is the author of six books, including The Witches: Suspicion, Betrayal, and Hysteria in 1692 Salem. Sarah Jack: In this exciting conversation, Stacy clears up some major misconceptions about the witch hunt. Josh Hutchinson: And reviews many of the theories [00:01:00] that have been proposed to explain what started the witch hunt. Sarah Jack: And you're about to hear the factors that really did shape the witch hunt. Josh Hutchinson: And we'll learn about many significant actors, including Tituba, in this conversation with discussion of the roles that they played. Sarah Jack: It was such a treat to get to hear about her research process and approach to making historical events so understandable. Josh Hutchinson: Together, we reflect on key lessons from the Salem witch hunt. Sarah Jack: Welcome Stacy Schiff, Pulitzer Prize-winning author known for her compelling narratives and deep research into historical events and figures. Her notable works include The Witches: Suspicion, Betrayal, and Hysteria in 1692 Salem. Sarah Jack: What are some major misconceptions people have about the Salem Witch Trials? Stacy Schiff: Oh, my goodness, it's such a, it's a long and distinguished list, isn't it? I think generally people tend to [00:02:00] assume that people burned, not hanged. So I think that's the first one. I think the general assumption is that all the victims were women, but as we know, five men were also victims that year. They were not universally poor women, they were not older women. They were, there was a 5-year-old accused as well. Stacy Schiff: Because I think we take a lot of what we understand to have been the history from Arthur Miller, I think we have assumed that voodoo and naked dancing in the forest were part of it, and that's taken from The Crucible, either the play or the movie, not from the actual events of 1692. And I think the word Salem is slightly misleading because 25 communities wind up being implicated, being involved in any case, not only the town of Salem. And I guess the biggest misconception is that there were witches, of which there were none. Josh Hutchinson: And what are some of the theories about how the Salem witch hunt happened? Stacy Schiff: I think that the epidemic that year, the panic that year, has been pretty much written down [00:03:00] to anything you can possibly think of, from regional hostilities, to class conflict, to tensions within the church, to food poisoning, to teenage hysteria, to fraud, to taxes, political instability, trauma due to the frontier with the Native Americans, the weather. You could go mad actually staring at the events and trying to pick a pattern. As with all things, if you're really looking for a pattern, you can almost always find one, which is something of a key to what happens that year. Stacy Schiff: So I think many of those things have been applied and then discarded. And I think we can get into this. One of the issues, of course, with that year is that so many forces come into play that it isn't predominantly actually one thing. There isn't a key. As much as we would like for there to be one, there isn't a key to the Salem witch epidemic of that year. Sarah Jack: And how did you manage to clarify the true causes behind the witch trials? You made them so easy to understand for the readers, despite the reputation for [00:04:00] the mystery and the complexity. Stacy Schiff: Thanks Sarah, that's a lovely, it's a lovely way to put it. I hope it's clear. I think what I did is that when I started the research, I read through all of the paper that survives, and it's about a thousand pages of, as the court papers are missing, but we have about a thousand pages of arrest documents or depositions or jailers' accountings. We have about a thousand pages of paper, and I read through all of that, and try to make that material really speak for itself in some way, because you can see the story mutating from beginning to end. What initially passes for witchcraft when the first girls are afflicted is not what will be discussed as witchcraft by late summer when this thing has really snowballed to just tremendous effect. So you can begin to tease out who's carrying the narrative and how the narrative twists and turns and what the sources of that are. Stacy Schiff: And I guess to that end, I would say 2 things. I would say. I went back and I read all [00:05:00] eight or nine, I can't remember any longer, volumes of the records and files of the quarterly courts of Essex County, which is not, it's to the years prior to 1692, but it is a complete record of all of the, these are very litigious people, these are all of the collisions in court that all of these families had over these years. And the same issues and the same names come up as you will later see in some of the witchcraft accusations. So that was almost like a template to both the sensibility and the history of these people. Stacy Schiff: It's interesting that about half of the women who hang had been accused previously of witchcraft. There's obviously some lingering resentment or some lingering questions here. And then the other, from a textual point of view, the other great guide was the writings of Cotton Mather, the minister who's at the center, the young minister who is at the center of the trials, and who had written a bestseller in which he had incorporated an account of the European witchcraft, Swedish witchcraft panic of years earlier, which [00:06:00] infiltrates the New England drinking water and which bears a mark on Salem. I think there's actually, I think, a great doctoral thesis to be written about this, because he imports elements from Sweden that had never before been seen in any kind of New England witchcraft testimony. Stacy Schiff: That's a long answer to your extremely good question, but that was how I began to decode it. You can see, I read all of the sermons that the girls would have heard that year, and you can see bits and pieces of that sermon in their testimony. You can see that they're recycling the imagery that they've heard on Sundays. Josh Hutchinson: And what were some of the factors which actually did lead to the Salem witch trials? Stacy Schiff: Guess the chief ones, this is an overdetermined event. It's very hard, as I said, to tease one thing or another thing out. I would say more than anything, the question that year becomes not what was afflicting these young women, but why was the court so intent on prosecution? Stacy Schiff: Because there had been witchcraft accusations before, there had been outbreaks of witchcraft before. Never before had there been this kind of [00:07:00] prosecution where no one who walked into that courtroom exited innocent. And for that, I would say that it was something of the political environment which makes that year stand apart. You have on this court a group of men who, for reasons of their own, given political instability of the previous few years, need to prove they are a law and order administration. And in particular, the Chief Justice of the Court, who has been something of a political, he's been very ambidextrous politically. He's played both sides repeatedly. needs to prove that he is solely in command and is not going to relax his hold. And he is the one who's pushing, it's very clear to us, he's the one who's pushing for convictions. So I think that the politics is something that we haven't necessarily paid enough attention to in the past. Stacy Schiff: I think, as I said, some of those earlier accusations, some of that sense of suspicion that had never really been dissipated before. And you really do have a community that's very much under fire. Salem Village, which is where the first girls begin to show [00:08:00] signs of some sort of affliction of some disorder, is a village that has had serious trouble with its ministers, and in different ways, all of those prior ministers will play a role in what happens this year, but the minister in whose household the witchcraft, so to speak, breaks out, is under siege with his, in his community. He's at war with his parishioners and he's very much driving these events forward in some ways. Sarah Jack: Were there any other primary actors who caused the witch trials to proceed as they did? And if you're interested in following that with what halted the witch trials? Stacy Schiff: So yeah, I think you could probably draw something of a schematic if you wanted to just take like the, how does this thing snowball? What are the bases it has to hit, to, to produce this storm of accusations? And I think household under siege, obviously, it's a hothouse environment. You have these girls living in a situation where they can see that their father and uncle is in disfavor with the community, [00:09:00] so there's a sense of an explosion within that household. One of the first people accused, as you know, was Tituba, the Indian slave in the household. And Tituba's testimony is so vivid and so kaleidoscopic and so convincing that once she, and moreover, she establishes, she's the one of the only one of the three first accused who says, yes, witchcraft was at work. Yes, I flew on a pole to Boston with my accomplices. And moreover, I saw these spectral cats. It's a crazy testimony. Once she has established in the eyes of the community that witchcraft has been at work, it's very hard for anybody to reverse course. So that's another sort of post on the way. And then one of the first girls who testifies, a teenager named Abigail Hobbs, who's the bad girl of Topsfield, she then spreads the accusations out beyond Salem Village, because she suddenly points a finger to, toward a former minister of the town, of the village, in fact. Stacy Schiff: And so there you begin [00:10:00] to see that the thing has tentacles, and it begins to spread beyond the immediate household. And then I guess the, I should add actually, Thomas Putnam, one of the villagers, who has had a run of terrible luck, and who will complain against, I think, 35 of the ultimate accused witches, and who will file the first charges, he does something as well to help this thing explode. And then from the other side, you have the head of the witchcraft court, Stoughton, and you have Cotton Mather, who's always in the background, trying very hard to help advise the court, but always in a way that seems to press them toward prosecution. As much as he's pretending to be even handed, he seems quite intent on somehow exorcising this ill and purifying the community. So you have these other forces that are both massaging the narrative and enforcing the prosecution. Josh Hutchinson: It's hard to say what single element shuts down the prosecution. A [00:11:00] number of things happen, and I think the timing is crucial, as well. The trials, the witchcraft breaks out in late January, early February. The trials take place largely over the summer. And by fall, the accusations have begun to spread in every direction. Stacy Schiff: We've got to the point where it is far easier to accuse someone else or to confess than it is to claim your innocence. And so obviously in that situation, the snowballing is out of control. It's also, however, the fall, which is traditionally the season when you wanted to make sure that you had plenty of stores in your cellar and you were ready for the winter, and so the interest in spending all day in witchcraft courtrooms tended to wane a little bit. So it may be that a healthy dose of skepticism begins to creep in for practical reasons. Stacy Schiff: It's also true that the newly appointed, newly installed Massachusetts governor is not a Puritan. He doesn't buy into these trials the way the other authorities had, and he reaches out late that year to the New York ministers to get their opinion on what's happening in [00:12:00] Salem. And that's the first attempt to go beyond the kind of monolith, which is the New England establishment. And their opinion is very different from what the judges in Massachusetts are hearing. So you get this outside opinion, as well. Stacy Schiff: And slowly but surely you get people in the community, and Thomas Brattle would be the best instance of this. He's a 35-year-old Boston merchant who doesn't have any relationship to any of the other well born justices, which is unusual, because they are a very inbred, familiar group one to the other, and who realizes that basically if someone gives testimony with her eyes closed, she's not observing what's happening, she's imagining something, and sees that a great miscarriage of justice is taking place and will be very hard to erase from history and very quietly, and in fact anonymously, he writes a small pamphlet about the court's proceedings, and he is one of two voices. Stacy Schiff: There's a Boston minister as well, also very quietly, who will begin to speak up against the trials, and it may be that at that point, the [00:13:00] accusations have just reached a very high level, and too many important people have been implicated. It may just be that it begins to stretch the imagination. At first, there had been 5 witches, and then there had been 10 witches, and suddenly there were 500 witches. Stacy Schiff: And it may be, it's as if suddenly everyone awoke from this great delirium is what it does begin to feel like. But even at that juncture, there are two things that are interesting. One is that Stoughton, the Chief Justice, is unwilling to shut down the court, and he has to be forced to shut down the court, because he's convinced still of his rectitude and of the court's probity in prosecuting. Stacy Schiff: And secondly, and this, I think, is something we tend to lose sight of. The belief in witchcraft will persist well after the trials. People believe that they themselves were innocent or that the accused that year were innocent, but they don't yet lose their faith in witchcraft. It's an interesting thing where the trials end, but there is still this lingering sense that there was something supernatural at work. Josh Hutchinson: And there's still a lot of supernatural [00:14:00] explanations for Salem. Sarah was talking to somebody the other day who was asking, did they have powers? Stacy Schiff: When you see, when you begin to read the testimony in court, I don't know if you all have household mysteries the way we do, but the kitchen scissors always goes missing. Who's got the kitchen scissors? You begin to realize how much can be explained by witchcraft. It's such an elastic and versatile definition, and especially in a world where you didn't have science, where you couldn't explain illness, where weather was not something you could understand, much less control, where things seem to happen in the night, where there was a lot of drinking, by the way, where the dark was very dark, where you had Native Americans or people with whom you were at, with whom you had conflicts at your doorstep, you can see how this would be the perfect cauldron in which to dissolve your questions. Sarah Jack: How should Tituba's station in life and experiences, especially in contrast to those of the Puritan [00:15:00] women, inform our understanding of her role in the witch trials? Stacy Schiff: Three women are initially accused, and they are the three most obvious women one would have chosen. One is a, one is a woman who's homeless, one is a woman who'd been at, who had sued multiple times and was in disfavor in the community, and the third was Tituba, who's who's the household slave. Stacy Schiff: And who would have had more, she's the only one of the three, as I said, who actually confesses that she is involved in something satanic, and would have had more reason, obviously, than either of the other two women, to give these men in authority what they were looking for. It's really clear when you look at the papers, how much these young women, in particular, how much all the youngsters really were cowed by these men in authority. These were the most eminent men in town. They lived in the most beautiful homes. They dressedwith the greatest of fashion. And their authority would've been something very difficult to resist for anyone but much less someone who was a slave. Stacy Schiff: Tituba [00:16:00] has every reason to cough up this extraordinary tale about yellow birds and flying cats and flying off to Boston on a pole. She makes it very clear that the devil has said that if she talked about this, he would slice off her head. So she sounds like she's terrified of something anyway and that testimony possibly was beaten out of her, but even if it wasn't beaten out of her, there's one hint that perhaps it may have been. Stacy Schiff: Those men knew what they were about to hear, because there were at least three people sitting in the room that day waiting for her to testify. So they knew that this was the goldmine, that she was going to be the witness who was going to make this thing real. It's very hard to believe she would have had any grounds with which to resist them given her station in life. Josh Hutchinson: Very true. And I have to fess up that my great grandfather, Joseph Hutchinson, was one who filed the complaint along with Thomas Putnam. Stacy Schiff: I love that. [00:17:00] Wait, are you related to Thomas Hutchinson, too? Josh Hutchinson: No there's the. Yeah, Salem Hutchinsons and Boston Hutchinsons, and so far, genetically, nobody's found a DNA connection between the two. Anyways, what key lessons should be learned from the Salem witch hunt and applied today? Stacy Schiff: I suppose we should avoid jumping to conclusions. This is what happens when fear paralyzes reason and when we overcorrect and sort of overanalyze and, I guess what the best that could be said for this real mishap, this tragedy, is that it should serve as a sort of vaccine for us all. We have this instance in our record. We should be looking at it and using it when we think we might be heading in this direction. So we don't end up with McCarthyism, basically. We've seen this, we've seen the dynamic so vividly so often. And it is so clearly where you end up going if you head down the road of conspiratorial thinking. This is the end of the road. Stacy Schiff: And, as early as [00:18:00] really Thomas Brattle's writings that year, people were very aware of the fact that this was something that was going to be a stain on history, and that was going to be there a blinking red light or a guardrail for future times, which is a, which is indeed how we should be looking at it. Stacy Schiff: It's always been interesting to me, it's very much in line with Richard Hofstadter's Paranoid Style in American Politics, but it doesn't figure in that book. But it really is the beginning of that this overheated rhetoric and the need, this tribal need to prosecute in some way and the inability to basically defer to reason when you realize that the reasonable is actually the right solution, somehow the complicated answer seems somehow like the more appealing answer often. Sarah Jack: I wanted to talk a little bit about how you brought out some really strong themes in your book, like the darkness or the tension between people's expectations and disappointments with each other. What, how did you [00:19:00] draw those out into the forefront of your book? Stacy Schiff: I don't know that I have an exact answer for you. I think what was important to me was to get beyond the theory. I wanted the reader to feel something of what it was like to be in New England in the 17th century, and that is why the darkness became such an obsession of mine, because so much of the testimony is based on a man trying to find his way home from the inn at night and being able to, unable to maneuver through the trees and, therefore, assuming the trees have moved, not that he might have had a few too many drinks earlier himself. But that the darkness is just constant and a sort of disability almost to everyone. So I wanted to bypass the theory at the early end of the book, leave all the explanations to the end, which may or may not have been successful, but just to plunge the reader immediately into what it felt like. Stacy Schiff: That's why the book begins with Ann Foster, who, and I think I read fairly early on of Ann Foster, who's this older, Andover [00:20:00] farm woman who testifies in court under oath to the fact that she flew through the air on a pole, and moreover, not only flew through the air on a pole, but crash landed. I wanted the reader to think what would possess a person to swear to that under oath? How could you be so certain that this had happened and even tell the authorities about the cheese and bread you had put in your pocket before your flight? So I just wanted to literally plunge right into that New England feel and into this, into where, how a person could wind up believing that of herself, or at least believing that if she swore to that, she was telling the truth. Josh Hutchinson: On the flying, you had mentioned the Swedish witch trials before, and is the flying, did that come from Sweden? Stacy Schiff: Oh, I'm so glad you asked because I should have mentioned that, Joshua. Yes, there had never, witches in New England had never flown before 1692. So there were two things that were new. Basically the whole, and I should have gone back to mention this, the whole question of what was a [00:21:00] witch? A witch was basically a devil's accomplice who's target wasn't your body, but your soul. She or he was there to do the devil's work with her little menagerie of helpers who were generally cats and dogs and toads and all the diabolical creatures we can imagine, but the idea of a pact with the devil was very much an Anglo-Saxon concept, while the idea of a witch being able to fly to do her business was not. That was a continental witch. Stacy Schiff: And continental witches tended to be much more exotic creatures. They engaged in all kinds of sexual acts. Puritan witches never engaged in sexual acts. And they did not have, Anglo-Saxon witches did not have a satanic Sabbath. That, too, was a continental idea. So both the flying and the satanic Sabbath came to New England, it seems to me, through the writings of Cotton Mather, who wrote about that Swedish outbreak of witchcraft, which almost completely parallels what happens in Salem down to the ages of [00:22:00] the first girls who are afflicted, first children who are afflicted, and with very similar results, in fact, in that innocents die. But those two concepts were something that were entirely foreign to previous, both the lore of witchcraft in New England, and to previous witchcraft testimony. Sarah Jack: Having written extensively on various historical figures and events, how does your latest project, The Revolutionary: Samuel Adams, compare to your other works in terms of research challenges or thematic focus and the narrative approach you take? Stacy Schiff: That's a big question, Sarah. To start with the thematic piece, there's a funny footnote in a way to the, with the American Revolution in that Salem lives on. And that's an interesting thing with Salem generally is to see how it then gets recycled and used by different parts of the country. Stacy Schiff: Abolitionists will end up saying that basically slavery is on par with, essentially, hanging witches and pro slavery people in the South will basically point to New England and say abolition is on [00:23:00] par with, and they'll say the opposite. So both sides will end up going back to cite Salem witchcraft. Stacy Schiff: But in the run up to the Revolution, as Stamp Act protests and other protests take off, an extraordinary number of people compare the moment to the delusion of 1692. So you get this constant drumbeat of things that there has never been this much unrest. There has never been such delusion. People have never been so mad since the Bedlam of 1692. And it's just funny to see that there's a comparison between Stamp Act protests and trying witches in the court in Salem town. Stacy Schiff: From a research point of view, I was at a great loss, because although there are things missing from the Salem record, Samuel Adams' papers are very incomplete. He destroyed a lot of paper, because he needed to destroy his trail, because he's obviously fomenting revolution. So there is a no fingerprint school at work here, and I was working from a somewhat mutilated record for that reason. So that was a big challenge, and a challenge that I ended up filling by reading a [00:24:00] lot in the archives in London, which are essentially what his enemies were saying about him. So he would never claim credit, for example, for some misdeed, some street protest or street ambush. But you can be certain that the customs commissioners in Boston or the Lieutenant Governor in Boston was writing back to London saying, 'let me tell you what this rascal Samuel Adams is up to this week.' Stacy Schiff: So I ended up being able to fill in a certain amount of his whereabouts and his machinations from the other side, with a grain of salt, I should add. And there was a great deal. I think this is a big difference between the two. There's a great deal of Adams in the newspapers, because he's writing constantly for the Boston newspapers, and one of the reasons the Revolution takes off, as it does from Boston, is because there are so many newspapers and such a literate populace. Stacy Schiff: And that, in a funny way, is a fallout from something that was true in 1692. You didn't have newspapers in 1692, but you did have a highly literate populace, because in order to pray, you needed to know how to read. And it is, in [00:25:00] a funny way, that very erudition that fuels the Salem Witch epidemic, because people have bought into this library of books which Cotton Mather brings to the forefront and which these men are consulting. Stacy Schiff: And so they have these shelves of literature on witchcraft. What they don't have are the skeptical texts on witchcraft, because those had been banned from coming into Boston. So in a funny way, you have a case of too much erudition. But anyway, it's that very, it's that literate tradition which flows obviously from one book to the other. Josh Hutchinson: And Cotton Mather, ironically, spurred a lot of the activity on by writing about the other events. So you have the Swedish trials and the Goodwin case, and they're all feeding into the behaviors of these afflicted people. So Cotton was involved from the beginning, I suppose. Stacy Schiff: It's funny, the court appeals to him, I think, three times. I'm now forgetting, but I think it's three times. And [00:26:00] three times, he basically says, you need to go very carefully, you need to exercise exquisite caution. And then he adds, nevertheless, I would vote for a speedy and vigorous prosecution. And there's always that nevertheless attached to each of his statements. And after the trials, there is a document and I no longer remember if it's 1694 or if it's later, where he talks about how essentially the trials had done good, because they had filled the pews, and they had awakened a sluggish generation to its faith, and really nobody who mattered had been lost in the process. It's not a statement had been meant for public consumption, but it tells you something of how the establishment viewed both the victims and the prosecution. Josh Hutchinson: It's remarkable. Sarah Jack: How do you hope your books impact reader understanding of history and its relevance to the present? Stacy Schiff: I called the trials a kind of vaccine. I like to think this is something of which we don't lose sight, so that we do not repeat this kind of [00:27:00] demented behavior, but generally, on a sort of happier front, I'd like to think that there's something about biography that allows one to open the window to history from a more personal point of view. In other words, through the sensibility of the individual in question, so that if you can see something like the strains and the tensions in the family of someone like Samuel Adams, you can begin to understand why someone would feel so deeply wed to American rights and privileges and so deeply sensitive to British overreach, and therefore begin to publish the kind of supposedly seditious statements that he publishes, and really spearhead what becomes a revolution. Why this cause becomes so very vital to him. And you don't really understand that if you don't really understand sort of the personal history that goes behind it. And I think we lose that sometimes when we talk about history from a higher altitude. I think when you're seeing it through the sensibility of one person, whether that person is [00:28:00] Cleopatra or Samuel Adams, you begin to understand those forces better. Josh Hutchinson: And what subjects or events are you drawn to explore next? Is there anything that you can tell us about? Stacy Schiff: I am working on a new book. Interestingly or not, it's actually a return to a subject, something I've never done before, it's a book about, it's another book about Benjamin Franklin, and this time it's about, the previous time I had written about the almost nine years that Franklin spends in France soliciting aid and and guns and men for the revolution, and he comes home in 1785 from that stint and will die in 1790. So this is a book which is going to tell the story of his life through those last five Philadelphia years. So it's really sort of the finale. It's Franklin's last act in a way. Josh Hutchinson: I'm looking forward to that. Stacy Schiff: Thank you. So am I. I'm looking forward to having written it, to being on the other side of it. Sarah Jack: Thank you for your work in your book, but your work today too, [00:29:00] the getting this information out and dissecting it like this is just really key for the world. So I know it sounds dramatic, but Stacy Schiff: No, it's not. And the one thing we didn't talk about, and to your point, is the silence that comes, that descends after this wipe out, right? Because for a generation, nobody would talk about it. Exoneration was impossible, because people were unwilling even to admit that they were related to victims of the trials. Stacy Schiff: So you, even in those first, attempts So when you look at attempts at getting reparations for families in 1711, families avoiding the word witchcraft. It's basically, I lost my relative in the recent unpleasantness is essentially what they're saying. And that whole sort of cushion of shame and regret that falls, guilt that descends on the scene afterwards means that so much has been lost to us, so much of the history has been lost to us, so much of the record goes missing, because everyone just wanted to pretend this had [00:30:00] never happened. Stacy Schiff: And I guess that's why, when we're saying this is really crucial for us to bring back to the forefront, there's your reason. Stacy Schiff: And now, for Minute with Mary. Mary Louise Bingham: Let me update you about Female Gleason. We found that Susanna, wife of Thomas Gleason. All the records were found proving she lived at Cambridge in 1665, when she was supposed to have been accused for witchcraft. However, the author who listed a Female Gleason accused for witchcraft in their book did not cite their source. We have reached out to that author, who has yet to respond. However, our team didn't stop. Contact was made with both the Massachusetts State Archives and the Judicial Archives. These archivists exhausted all their resources and could not locate any document tying an accusation to any woman with the surname Gleason. Mary Louise Bingham: Therefore, until we [00:31:00] hear from this author, it can be declared as of this recording that no woman named Gleason was ever accused of witchcraft who lived at Cambridge, Massachusetts, or in any surrounding town. This is why looking at the original source or primary document is so important. Thank you. Sarah Jack: Thank you, Mary. Josh Hutchinson: Sarah has End Witch Hunts News. Sarah Jack: End Witch Hunts News. We want to extend our heartfelt gratitude to each and every one of you for your unwavering support for this growing nonprofit. Your monetary donations and the invaluable time you've dedicated as volunteers have been pivotal in fueling the growth of our vital projects. It's through your contributions of time and money that we're able to continue our mission, bringing to light critical lessons from history, and fostering a deeper acknowledgment of witch-hunting today. Sarah Jack: Your involvement not only aids in amplifying this history, but [00:32:00] also in ensuring that the lessons derived from it resonate far wide and clearly. Thank you for being an integral part of our journey and for your commitment to helping us make a meaningful impact worldwide. Your engagement is what makes all of this possible, and we're immensely grateful for the community we've built together. Sarah Jack: We're thrilled to announce the upcoming Salem 101 series on witch hunt podcasts. This original series is a comprehensive deep dive into the Salem witch trials written by Josh Hutchinson, also known as @salemwitchhunt on social media, each episode promises to peel back the layers of this unmatched account of community betrayal, guided by the records and writings that have propelled the story to this day. Join us, Salem Witch Trial Descendants, as we examine the year these events unfolded. Join us as we look closely at the fascinating individuals that many of us call ancestors. We will tackle the pressing questions that have intrigued the world, revealing insights that have led to the [00:33:00] current understanding of the Salem Witch Trials. For those eager to broaden their knowledge, we encourage you to explore our past catalog of episodes. These recordings offer an insightful introduction to the subject and cover witch trials that predate Salem, setting the stage for this monumental series. Josh Hutchinson: Thank you, Sarah. Sarah Jack: You're welcome. Josh Hutchinson: And thank you for listening to Witch Hunt. Sarah Jack: Join us again every week. Josh Hutchinson: Have a great today and a beautiful tomorrow.
In this poignant episode of “Witch Hunt” we’re honored to welcome Dr. Samantha Spence back. Merging the commemorative spirits of International Women’s Day and Womenโs History Month into a deep dive on the entwined paths of witch-hunting and women’s struggles worldwide, Dr. Spence brings to light the multifaceted adversities that ensnare women accused of witchcraft – from social ostracization to economic hardships, legal injustices, and educational blockades. These barriers not only underscore their marginalization but also underscore the urgency of a collective global response. Through our discussion, Dr. Spence underscores the pivotal role of international collaboration, enhanced data gathering, and rigorous research in crafting both national and global strategies to counteract these injustices comprehensively. A staunch advocate for gender equality, she points out the transformative power of education for all genders and the undeniable influence of female leadership in dispelling harmful myths, challenging age-old stereotypes, and uplifting communities. Furthermore, Dr. Spence passionately argues for the critical necessity of healthcare access, with a particular emphasis on sexual and reproductive health services, as a cornerstone in safeguarding women’s rights and well-being. Join us as we explore these essential themes with Dr. Spence, gaining insights into how solidarity, knowledge, and action can illuminate the darkest corners of witch hunts and pave the way for a just, equitable future that inspires inclusion.
We expand our advocacy discussion on modern day witch hunts and human rights abuses associated with accusations related to witchcraft to Ghana. Guest Peter Mintir Amadu is the Executive Director of the Total Life Enhancement Center (TOLEC) Ghana, a non-profit organization dedicated to community mental health advocacy and support. Amadu discusses TOLEC’s immersive and strategic engagement with witch hunt survivors, including psychological assessments and group and individual therapies to address trauma. Despite the challenges of severly scarce resources and logistical difficulties, TOLEC aims to bolster specialized support in ongoing efforts.
This episode of โWitch Huntโ underscores the necessity of increased intersectional cooperation, funding, and international awareness to tackle the global phenomenon of witch hunts.
Josh Hutchinson: Welcome to Witch Hunt, the podcast that brings you news from the front lines of the struggle against modern day witch hunts. I'm Josh Hutchinson. Sarah Jack: And I'm Sarah Jack. Modern day witch hunts, also known as Harmful Practices Related to Accusations of Witchcraft and Ritual Attacks, are human rights abuses perpetrated against those believed to be witches or sorcerers. Josh Hutchinson: These abuses include physical and emotional attacks leading to injury and even death. Sarah Jack: Survivors are frequently traumatized by the harrowing experience of being accused of witchcraft. Josh Hutchinson: In Ghana, witch hunt refugees flee to so called 'witch camps.' Sarah Jack: These camps are for people [00:01:00] banished from their communities following witchcraft accusations. Josh Hutchinson: Living conditions in the camps are deplorable, and the residents destitute. Sarah Jack: However, concern is developing among advocates and within sectors of the national government in regard to the conditions at the camps and the future of the witch hunt victims. Josh Hutchinson: One recent development has been onsite mental health intervention to address the victims' trauma. Sarah Jack: This effort involved physicians from the Total Life Enhancement Center, TOLEC,a mental health facility located in Northern Region capital Tamale and led by Executive Director Peter Mintir Amadu. Josh Hutchinson: We hung on every word in our engaging interview with Mr. Amadu, and we know that you will too. Sarah Jack: In this episode, you will learn about the challenges faced by the victims of witchcraft accusation-related violence. Josh Hutchinson: And about some different treatment methods being employed by TOLEC. Sarah Jack: We are [00:02:00] delighted to introduce Peter Mintir Amadu, Executive Director of the Total Life Enhancement Center in Ghana and a leading figure in mental health. A licensed clinical health psychologist and university lecturer, Peter is pivotal in advancing mental health services in Northern Ghana. Sarah Jack: He advocates for mental health across multiple platforms. He mentors youth, and his work focuses on youth and maternal mental health issues. As chairman of the Ghana Psychological Association's Northern Sector, Peter's Sarah Jack: commitment extends to providing consultation and training. Peter Mintir Amadu: My name is Peter Mintir Amadu. My background is clinical health psychologist. I'm a lecturer at the University for Development Studies. The University for Development Studies is the premier university in the north. The northern part of Ghana has about five regions, and it was the very first university in the north. Peter Mintir Amadu: I am affiliated to the Tamale Teaching Hospital, of which I do [00:03:00] a clinical health psychologist consulting at the internal medicine and virtually for the entire hospital. As it stands now,I'm just among two other psychologists that operate within the Tamale Teaching Hospital as a tertiary and a referral facility. Peter Mintir Amadu: Come to initiatives, what have I initiated as a person? You got me through an organization called Total Life Enhancement Center. That is my initiative. I just felt that a people, we didn't do so much regarding mental health. And in 2017, I established this organization with a lot of young ones around me. So I founded the organization and I lead it at the civil society space where we advocate for mental health in schools, radio, and in the communities. So Total Life Enhancement Center is a [00:04:00] psychology-focused organization and the first private psychology clinic in the entire northern Ghana. I've mentioned that Northern Ghana has five regions, administrative regions. Peter Mintir Amadu: My second initiative has been in the area of mental health advocacy. So in schools, radio, community, religious organization, and CSOs, health facilities and corporate organizations are places where my services and my skill and my passion have actually driven me to. Peter Mintir Amadu: What have I supported? I've tried to be a mentor to a lot of young ones in the mental health space who are seeking to appreciate what mental health is and understand. So basic, senior high school, and then the tertiary level. Peter Mintir Amadu: What are my research interest? I really have great interest in the area of youth and maternal mental health. That's my area of interest. And recently an article [00:05:00] entitled, 'Drug Abuse Among the Youth of Northern Region, The Realities of Our Time.' And that is really taking a lot of shape in the academic space. Peter Mintir Amadu: What's my passion? What has been driving me as a person over the period? I must admit, to make available mental health services to my people has been my passion. And also to make greatly available psychological services to our operational areas. I have played different roles as a person over the period of time in the north. I have been in the Ghana Health Service over two decades, and so I have worked as the chairman of the Ghana Psychological Association members in the Northern sector, psychologist to CSOs in the northern region of Ghana and a service provider to a lot of organizations. And so in brief, this is what I'll say who Peter Mintir [00:06:00] Amadu is. Josh Hutchinson: What more can you tell us about the Total Life Enhancement Center? Peter Mintir Amadu: Yes. Life Enhancement Center, Ghana. TOLEC is an organization with a primary focus in psychology, so the abbreviation is T O L E C G H, and we call it TOLEC. TOLEC is dedicated to the promotion and advocacy towards improving psychological well being. We say that Tolec is an organization that provides mental health and psychosocial support services. Peter Mintir Amadu: And our vision is to be a center that employs the biopsychosocial and the scientist practitioner approach to delivering comprehensive assessment and health promotion services. The vision of TOLEC is to be a center dedicated to advocating for and delivering holistic health solutions through both local and [00:07:00] external competent methods to our clients. This approach is aimed at enhancing psychological wellbeing, thereby fostering increased productivity and development. Peter Mintir Amadu: What's our mandate? Our mandate as an organization is to enhance the location of psychological resources to benefit society through our contribution. TOLEC operates in six thematic areas: mental health advocacy, psychological service provision, counseling services, emotional intelligence and management, livelihood empowerment of capacity building, and mental health research. TOLEC is currently located in the Northern Regional Capital, Tamale, in the Sanaribu Municipality. So this is a little I will say about TOLEC, and TOLEC as a psychology clinic and a service provider have been in the advocacy space [00:08:00] since 2018, and we have done advocacy in schools, radios, communities, and corporate organizations, and we currently stand as among one of the very best mental health service organizations in northern Ghana. Even when it comes to the issues of psychological services, we are the first in the entire northern part of Ghana to provide psychological services as an organization. Peter Mintir Amadu: So this is the bit I would say about Total Life Enhancement Center Ghana, TOLEC. Sarah Jack: I found your center online when I was doing some research around some alleged witchcraft violence, and I saw that you have an initiative to support women who have been in witch camps. Is that one of your outreaches at your facility? Peter Mintir Amadu: Yes please. It's one of the outreaches we have undertaken in [00:09:00] the recent past. We have been involved in giving some support to a number of women. In 2020, I was part of a group of organizations. TOLEC was part of a group of organizations that, roll out a number of activities. But the focus at that was with health workers in the districts that hosted this Alleged Witch Camps. Peter Mintir Amadu: Last year, we took this initiative, and this initiative was supported by the Commission of Human Rights and Administrative Justice (CHRAJ). And they actually partnered us, basically supported almost every bit of the logistical bit of it to go provide, because they came to us. We have been to these women. We have done the normal physical examinations with them. We provided medication, but there's an aspect that has never been talked about. But the organization said to me, 'do you want to do [00:10:00] something with this?' I said, 'why not? It is an opportunity we have all been looking out for.' So they said, 'okay. Get out there and pack your bag and baggage and go to four districts in the north and perform these particular activities for us.' Peter Mintir Amadu: So I immediately have to put in place a group of psychologists, that was counseling psychologists, health psychologists, and clinical psychologists, and clinical health psychologists. They were the people I rallied behind to look back. Then, we took up this mantle, and we spent a little over two weeks engaging these women at the alleged witch camps. And so our intervention was the first of its kind in the area of mental health, because people are going in there, but not with assessment in the area of psychology. So we went in there doing psychological assessment. Peter Mintir Amadu: And what we basically did was to use a particular psychological tool we call DASS, Depression, Anxiety, and Stress [00:11:00] Skill. That is well, utilize and also, and trying to look at some level of distress, psychological distress among these women. So after administering these tools, we found data that was very interesting. Data that was very, at a point, if not for my background as a professional, very scary. Peter Mintir Amadu: Scary in the sense that a lot of them who have stayed in there years, decades, have nobody to look after them, no shelter, no food, no healthcare, and in most of the places they live in very deplorable states. I, I possibly would delve deeper into this, but let me say that our, that was quite revealing for us, because when it came to the issues of depression, we were quite interested and we realized that even though after administering the psychological [00:12:00] tools, which I must admit we went in there to do an assessment for just around 300 women. We ended up doing a little over 350 women, alleged witches. this was carried out in four districts in Ghana, and those four districts, three of them are found in the northern region. Then one is found in the northeast region of Ghana. And the three found in the northern region of Ghana are the Kpatinga Alleged Witch Camp, which is found in the Gushegu Municipal District. Then we had the Kukuo Witch Camp, which is found in the Nanumba South. And then we had a Gnani Alleged Witch Camp, which is found in the Yendi municipality. Yendi is, call it our [00:13:00] traditional capital. Yendi sits the overlord of our region, call it, I mean we call it, the, the overlord of Dagbon. And so the parliament chief of the northern region sit in Yendi, and in his district also is where, we find the Gnani Alleged Witch Camp. So these 3 are found in northern region. Then in the northeast region is found Gambaga Alleged, Witch Camp, and Gambaga is one administrative district, a colonial administrative district. In the colonial era, Gambaga was one of the, I mean renowned district that govern northern region. So in the colonial era, they had more of Gambaga than even Tamale, where, which is now well pronounced. Peter Mintir Amadu: So what did we find among the 335 women in terms of psychological distress? We had [00:14:00] 73% of our respondents, that's a little around 247 participants, who were assessed to have high level of psychological distress. Depression we assess among these groups as 61 percent of the participants. Anxiety was around 72%. And the issues of stress related was around 38%. So this was what we found at the alleged witch camps, where we were supported by the Commission on Human Rights and Administrative Justice to do an assessment and provide intervention. Peter Mintir Amadu: So this was the assessment, what we found among them. Many people have come to know very well that when it comes to the issues of alleged witches or witchcraft accusations, a lot of organizations have often [00:15:00] put their energies around the physical bit of it. And two, three years ago, we had the experience of a woman, an old woman who was allegedly accused and beaten to death, and that actually triggered a lot of conversation in the Ghanaian media space regarding the issues of alleged witches. What can we do? And that actually initiated the legislation in the Ghanaian parliament, which is almost at the verge of completion, where accusation of alleged witchcraft will become criminal in the Ghanaian laws. Peter Mintir Amadu: And these have been terms that we have been finding as, from our research as a professional and leading this institution towards the provision of psychological assessment and intervention. I will take the intervention bit, but I'm sure you may want to ask a bit of questions regarding this. Sarah Jack: I'm amazed [00:16:00] at what you are tackling for your community. Peter Mintir Amadu: Thank you. Josh Hutchinson: At this point, do you have plans to return to do more intervention with these women? Peter Mintir Amadu: Yes. We have a lot of plans towards, engaging further with these women. But, one after our assessment, so the intervention, but what we did, we, after we collected this psychological assessment and found these, what we did was to put the women in group therapy. So we first of all put them in groups, and our psychologists engage them in at different levels, providing support. And then we also went further to then provide individual intervention, because in the group, lemme mention that in our country and,in the space of Sub-Saharan Africa, issues of mental health and, psychotherapy, not well appreciated. We [00:17:00] went on, people can be in the groups and may not talk, so after engaging them at a group level, we decided to also open an opportunity for a number of the women to go talk to the psychologist on one-on-one basis. Peter Mintir Amadu: And we basically spent, for logistical sakes, we spent two days in every community. We wish we did more. But the logistics were our challenge. So after providing that, we came back and we provided a report to the Commission of Human Rights and Administrative Justice. On our part, as an organization, what we have been thinking is we know psychological therapy will not yield results overnight, and if it will not yield results overnight, what else do we need to do? Peter Mintir Amadu: We began this year with some more planning as to what is it that we can go back to the community, but the numbers are huge. Sarah Jack: Yeah. Peter Mintir Amadu: The numbers are huge. Even when we got in there and the idea was to do 300, we ended up doing [00:18:00] 300 plus. And even doing 350, I mean35, was just because we were running out of the logistics that were being provided. If we had stayed in there, we would have seen closer to 500 people. And that tells us that the numbers are there. And the idea is to, from this year, to see how we can at least either every six months, if we have the resources, or every quarter to go back there, provide an intervention. But first of all, I often have said that the issues of mental health cannot be talked to people in, in, call it hungry stomachs. The belly is not full. They are not going to listen. So our idea has been, how can we then go back to them with a picnic style of therapy, where we are dining with them and providing therapy, letting them understand that, yes, you are here, the challenges are there, but don't give up. [00:19:00] Life still means a lot for you. Peter Mintir Amadu: So we are still mobilizing the resources and pushing at our own level to see how we can go back, provide 335 that we have already seen and extend that therapy beyond the individuals. And the idea has always been to also reach out to the communities, these four communities in which these alleged witch,camps are situated. They need support. They need mental health education, they need psychotherapy themself, and they need capacity building, because when they have it these women can be supported, because a number of the women listening to them said that any time at all we are troubled, those who are, who come to our help, our aid, are the chiefs, the community leaders, the assembly members, but these are people who are into a great, but barely doing minimal farming. So when they harvest, it becomes insufficient even for their own families. Let's talk of [00:20:00] supporting another family. So building their capacity, providing agri related support for them so that they can be able to till the land enough to also feed these women. Peter Mintir Amadu: We have been thinking of also partnering with other organizations, because a number of organizations are in the area of supporting women. A lot of them are shying away from the support for these vulnerable women who, just allegation, there is no substance in it. Culture, religion, superstition. Then they push them there. Because I keep asking the question, how come we don't have the very elite members of our society, their mothers in these alleged witch camps, but the poor woman that have nobody to defend, the poor woman that the woman that have nobody to talk for, are those who are always accused and put in there, and hunger, lack of shelter, water, [00:21:00] proper, mean sanitary condition becomes a challenge for these women. Sarah Jack: Yeah. Peter Mintir Amadu: So we really have intention of going back. But we hope we can go back there in another style where we can be able to dine and feast with them and provide therapy, stay there a bit longer than two, three days is the target we're hoping. Sarah Jack: Clearly, it was a significant event that your team was able to go and engage in these camps and collect this significant data and then I can see how it would also be a very big effort for you to use that data to get support to move forward in the program. Peter Mintir Amadu: Yeah. So we are currently trying to document a bit around this, and we have actually done a little around social media publication, working a bit to see how we can publish this in academic journal. So [00:22:00] that we can be able to tell the story. We are still hoping that the district assembly, the government, the region, and then well-meaning individuals will come our aid so that we can go back there and provide enough, but this data really is something I know we can use and to make an impact in society. Sarah Jack: Am I understanding that right now, the president has not signed the legislation on these witch camps? If he does close them, how does that impact these communities? Peter Mintir Amadu: Thank you. You are right. I think, currently the advocacy in the civil society space is to get the president's assent to this bill and make it law, and we're hoping that this will happen before his tenure of office, which is just in the 7th of January, come next year. If that so happens, we know that [00:23:00] will create another huge need for our people. Peter Mintir Amadu: But the refreshing part of it is that engaging these women, a good number of them are willing to go back to the communities. So reintegration should be the plan forward, so that in the event where these camps are closed down, where can they go back? Go back to their communities, go back to their families, and the communities need to be sensitized. Peter Mintir Amadu: The communities need to be engaged, and so it means advocacy needs to get to the community, to understand that these women are just like your mothers. These women are just like those women you have at home, who could be wives, sisters, aunties, Grandma. And all that we can give them at this moment is to say that you have been with us, and it is a difficult moment that probably you have nobody to support you the way you would have wished. Peter Mintir Amadu: But we are here as a community, and we are hoping that we can be able to provide you. [00:24:00] Because of the desire of a number of them to go back to their communities, if this law comes into force and these communities are,dissolved, what it means is that a good number of them will be more ready to go back, have people to accept them. Peter Mintir Amadu: The few that have no support, we can look for a reintegrative process where we can engage chiefs, leaders, assembly members to see how they can absorb them. Already, some of the camps have become like towns, have become like big communities. So the women are already very comfortable. A good number of them, they're into agri, into one, I mean small businesses, and they're already doing well. So those of them who don't wanna go back can be supported. Peter Mintir Amadu: So in the process of, if these things are dissolved, what we can do is to build their capacity to be well supported. So in terms of economics, in terms of their health care, [00:25:00] and in terms of their general well being, because once they have capital, they have resources, when they are not well, they will go to the hospitals. When they are not well, they'll go to health facilities and look for support. But some of their challenges have always been that, even when I'm not well, I have no money. Even though a good number of them, in Ghana we operate the health insurance system. A good number of them are active health insurance users, but sometimes the facilities are at a distance and they may need even transport to arrive there. So when they are dissolved, I think they can be some level of capacity building for the women, some level of support so that they can be sustaining. So income generating activities to sustain themselves. Peter Mintir Amadu: And I, that's what I can say if this ever, if it ever happens in the foreseeable future. Josh Hutchinson: You mentioned that you're hoping to work with other organizations that deal with women's [00:26:00] issues. When violence against women is considered in Ghana, is witchcraft based violence part of that conversation? Are these other groups already talking about the witchcraft allegations, or have they yet to get involved in that? Peter Mintir Amadu: I'm here to get deeper conversations with them. Yes,I have just seen an article about them. I really didn't have so much information. If there is a way, I mean, I'll go into the website and try to get more information, but if there's a way we can connect, you are able to connect us too, we can work greatly together towards supporting, because some other people may have what I call the logistical support. We have a technical support, psychologists, but if we are not able to carry them there, they may not be able to do this particular great service to our women. So I'm looking for that partnership. Peter Mintir Amadu: There is this other organization called Songtaba, and Songtaba is a women's [00:27:00] rights organization, and they have often engaged us very much when it comes to the issues of alleged witches, and they have, they were those that engaged me to work with them. Peter Mintir Amadu: We're also trying to talk to the health workers within the district that these camps are found, because a lot of them do receive them at the hospital level, and what support they can give them. So I've often served as a consultant for them in the area of helping the health workers. Now, going to the women, they were not part of it, and we are hoping that we can be able to draw them into the system. Peter Mintir Amadu: We're also trying to talk to the district assembly, talk to the municipal assemblies, the administrative district, to see. We have something we call the District Assembly Common Fund, and an aspect of it is supposed to be spent on the less vulnerable in society. How can this four districts make this a little token towards supporting mental health services of these women? It's a conversation I think we can begin to initiate. Josh Hutchinson: [00:28:00] Based on your experience with the women, do you know what kinds of things they're accused of actually doing with witchcraft? What does witchcraft belief look like in Ghana? Peter Mintir Amadu: Thank you very much. Yes, engaging and talking to a number of the women, what has brought them to the camps have been the fact that a brother's son woke up and said he saw me in his dream, and having seen me in his dream, I'm the one trying to stifle his progress in life. And that is the level of accusation. Sarah Jack: One of the very elderly woman told me Ghana is a very communal community, where I must admit we love each other and we share a lot of things. And this woman, all that she told me, what brought her to the camp was the fact that as an old lady, [00:29:00] that's how she called herself, 'I was eating food, and this small boy was around my environment, and you can see the boy was looking hungry. I basically served the boy food. And this was my crime, accused of witchcraft, and so they have to banish me to come to that community.' And when they banish them, what they say is that they go there to perform a sacrifice, and when you go there to perform the sacrifice, and you don't return, it means all the accusation is true, and some of them go there, and they realize that even before I left the community, they were following me with cutlasses, with clubs, as if I am a chief. And when they get in there, and the chief of the community receive them, give them accommodation, give them the comfort that they need, some of them may not go back, and so they conclude, yes, our allegation is true. Peter Mintir Amadu: Another woman said that her rival, in the Ghanaian space, we have a [00:30:00] number of women that are married to one man, so polygamy does exist in our environment. 'My rival, who is the second wife told my husband that she keeps seeing me in her dream and she realizes that her business is no longer going on as I mean it used to be. So I am the one responsible, and so the community come chasing me.' Do this woman find herself in the alleged witch camp? Peter Mintir Amadu: The pathetic story I heard at this place was the story of one of the women? And what was her story? Her story was that 'I was accused of killing my own son. How did that happen? The child went to school, got to the university, got a job, and started to visit the village, was involved in [00:31:00] an accident and died. And they said that it is the mother, because the mother doesn't want the child to progress. And this woman's pathetic story was, 'if I can bear this child in my womb for nine months, nurse him for five good years, to go past what we used to call childhood killer diseases, why will I hurt this child? This time that he can fetch water for me to drink. This was how painful it was for this woman. If I can take care of a child who was helpless, this is the time you can probably say, mama, I am sending you MoMo, buy a little fish, buy a little meat to cook. Why would I take such a life? Peter Mintir Amadu: These are the pathetic stories. And a number of them have been accused in ways that you just cannot imagine it. In our last activity we had, we also discovered [00:32:00] two men, or let me say a number of men, but two of them were willing to speak to us. So we have alleged wizards at some of the camps. And basically, their story didn't go far from that of the women. Because somebody see me as standing in the way of his progress. Was accusation because he's my uncle, and my uncle doesn't want my progress, and so my father will now put pressure and the community will put pressure and will banish this person from the community. Their stories are really pathetic. Peter Mintir Amadu: And the deep seated pain alone is so much to bear for some of the women, and sometimes I look at it, I see. If all the things that we do as a country, as a region, and as a district, if we could even dedicate a little [00:33:00] resource towards the mental wellbeing of these women, I'm sure a lot of them can live there and still fulfill their life, but unfortunately, the issues of mental health little talked about in our country, because when it comes to the issues of mental health, even among the general population in Ghana, mental health literacy is very low. Peter Mintir Amadu: And so access to mental health services become very low among our people. There is a document that was added in 2014 by a lot of researchers and, I mean pushed by the mental health authority. Our treatment gap currently in Ghana stands at 98%, and when they come to the issues of mental health resources, the professionals are really not available. Peter Mintir Amadu: As I speak to you now, within the northern part of Ghana, we don't have [00:34:00] more than 10 practicing psychologists, and the northern part of Ghana is put all together, it's almost close to 5 million population, and this population have no adequate mental health resources. Talk about psychologists. Sarah Jack: And so currently, a lot of us are occasionally under a bit of pressure because as I introduced myself, I teach at the university. I provide consultancy at the Tamale Teaching Hospital, but yet, because TOLEC is a passion for me, I see TOLEC as a passion I must drive to benefit my people, because at the end of the day, TOLEC most of the time doesn't put food on my table. The university puts food on my table. But TOLEC is a passion where I want to be able to reach out to many more people. So at TOLEC, we then bring a lot of young ones to advocate about mental health. And that has been what we have been doing and [00:35:00] leading us to support these women. Peter Mintir Amadu: And when it come to the issues of maternal mental health, I mentioned that a research interest area.a lot of our women, a research currently on my waiting publication, a little over 60% of mother are battling what we call postpartum depression. In my region, around 58% are battling postpartum anxiety. How can a traumatized woman be able to raise a very successful young man? So I keep telling people when I go to seminars, if we want a very healthy society, our women, our mothers, our aunties, whatever we want to call them, our grandmothers must be in the best of health. Peter Mintir Amadu: And that health must be in the dual form, mental health and physical health. Unfortunately, mental health is [00:36:00] underplayed, in my country and in my region, a reason why some of us are very passionate about this conversation that we're having. Josh Hutchinson: Thank you for this conversation.I'm so glad that you're doing what you do, because these women, they're as important as anybody else, and they deserve their dignity and comfort. Sarah Jack: We've learned a little bit from some of the other advocacy work that there needs to be this focus on the youth. And I'm hearing that element in your work, the mental health support into the youth, how that can trickle up into the community as they grow. That is a positive support for the future. How do you get to the point where banishment isn't an answer? Sarah Jack: I was thinking [00:37:00] about how the banishment really is this point at which, it's a solution, but it's also a problem. Sarah Jack: It's starting a problem. Peter Mintir Amadu: When you look at the banishment as we currently have it in our situation, this happens, and those women are banished from the community. They leave all their livelihood, they leave all their connection, they leave all their relationship, and they leave everything they have ever lived for to a land that they don't know anything about, but just because that land is accommodating. Peter Mintir Amadu: And so the issues of mental health plays a role in this banishment, because at the end of the day, if you think somebody else has a challenge, have you listened to this person? Have you engaged this person? Because in most of the banishment situation, they never, nobody ever listened to this one. There's never a listening ear. [00:38:00] What they call a listening ear, where the problem is sending you to a particular group of people who have already made up their mind anyway, so they just send you there for, okay, we have sent you to this place to verify, but they already know what they want to do. If the conversation around mental health can be enhanced, what we do have is that a lot of people will look at this with some other perspective. What other way could we have looked at this without banishing this woman, without asking this woman to leave her business in that village, to move to a village she knows nobody and she has no connection? Peter Mintir Amadu: That conversation can start. And, Maybe a reason why, when we started our organization, the idea was to see how we can engage the youth and our reason for engaging the youth was to say that catch them young and they will [00:39:00] understand mental health and will use mental health services, even in their old age. So if they start understanding mental health now, they will build what I call resilience. They will build what I call self esteem. They will build assertiveness skills. So they will be able to make conversations to fight for people within the community. Sometimes some of the women just need somebody to say that, please, I will challenge you, and the problem will drop that whole accusation, but there's nobody to challenge. And these old women virtually are left to their fate. Peter Mintir Amadu: Two years ago, I met a woman who told me her story. works in our national capital. A very responsible woman, but her mother stays in the village in the northern part of Ghana, and the children are well to do. A community member allegedly accused the woman, [00:40:00] and within 24 hours, six children of this woman arrived in the village. The best of cars that the village has never seen, arrived in the best of dressing the village, possibly have never seen, and that whole conversation died. Peter Mintir Amadu: So this is what it means for our women. Some of them just go through some of these things just because there's nobody to fight for them. And so if the youth of today are educated about mental health, and they're ready to assertively speak for people who are accused wrongly, I'm sure we can go somewhere. We will get a way towards finally minimizing this banishment from our communities. Peter Mintir Amadu: And that's why our activities as an organization have taken the youth dimension, where we want the young ones to lead. So we have a basic school mental health advocate. We have secondary, senior high school mental health advocate, and we have tertiary mental [00:41:00] health advocate, where we want the youth to lead the advocacy, youth leading change in the environment, so that they themselves can learn about mental health, educate their colleagues, and provide the resilience that they need, because I keep saying that in the area of our life, I have come to realize that, in my little study in the area of psychology, I have come to develop a statement that I say that we are what we think. And this is premised from Epictetus quote of, 'it is not what happens to you, but how you react to it,' Epictetus, the great philosopher. So I've come to believe that what we think as a community. What we think as a people is what we live with, because we come to think that once I don't make progress in life, somebody's behind that, my challenge. Somebody has not studied, somebody have not invested in his youthfulness, and he think the old lady in the village is the reason [00:42:00] why he's not in the best of motorbike, he's not using the best of cars, he's not in the best of building. But that is just because of the way the person is thinking. Peter Mintir Amadu: If we can engage our youth to begin to look at the way they think that will have a great influence in the behavior that will exhibit in their old age and all of that. So the reason why we, the youth have become a focus Sarah Jack: Peter Mintir Amadu: and we think that if we can do this and do this very much, I'm sure our next generation will be better in terms of mental health access and service provision. Peter Mintir Amadu: Let me divert a little bit to the area of women. The reason why we have also diverted to women as a focus. A traumatized woman, an battered woman, and a woman that is battling one challenge or the other cannot raise the best leader of the world. How can [00:43:00] that woman raise a a child, who has been accused of witchcraft? That woman is in pain. That woman is traumatized, and she cannot be in the best frame of mind to raise an adult who become that responsible in society. So we need to support our women and that is an area where we have, we taught, because the research in that area is quite scanty. And the work we have done, we have a number of data just waiting to publish this and let the people understand that we need to support women and the youth, if we want a better society. Josh Hutchinson: Are there ways that we and our listeners can support your efforts? Peter Mintir Amadu: We have often called for support from the international community. And I must admit we have been operating for the past, seven, eight years. We really don't have any funding, we [00:44:00] don't have any donor, and we don't have anybody who comes to, say, at the beginning of the year, 'what are your plans? Take this and begin to implement in the area of youth mental health or adolescent mental health and in the area of maternal mental health.' No, but we just do this outta passion. Sarah Jack: The invitation from you has been my fuel or my source of motivation. Because I keep telling people if goodwill was filling bank accounts, I'm sure I could compete with Bill Gates and his compatriots, because people tell me what you do is good, but that doesn't translate to money in my bank account. It doesn't translate to fuel in the vehicles that we use as an organization. Peter Mintir Amadu: But can we stop? Somebody must be ready to take this somewhere. So in the area of funding, I must admit, we have been challenged. And we will more open [00:45:00] and more ready to collaborate with international organization, local organization,even individuals who are passionate about the issues of alleged witchcraft and want to support. We are more ready to collaborate with them, especially to send our psychologists to these women every quarter or even every month. I cannot fund that now. Peter Mintir Amadu: So we can only call for support from the international community. But even before the international community come, I want to charge even my own people, the local community, our chiefs, our government functionaries, and the CSOs in Ghana, to see this as a priority, to see this as a need, because if a section of our population are suffering, we cannot claim to be complete. Peter Mintir Amadu: For us, I will say, if there are any international organizations that want to partner with us to make mental health [00:46:00] services readily available for these women, the immediate community, the health workers within this community, I must admit, we are, we will be grateful to collaborate and to assure you that your funds that you are donating, your funds that you are pushing through TOLEC will really reach these women in ways that will change their lives, because we will build their capacity. Peter Mintir Amadu: We will resource them, and they may not need to continue dependent on the occasional support that people can. People just come and they're coming with a handful of rice. How long will this woman take with this? Sustaining income? Income where they can depend on. So we are more open and we are ready and very willing to collaborate with international organizations to provide therapy, to provide infrastructure, to provide shelter, and to provide clothing [00:47:00] and food for these women, because these are their areas of need. Sarah Jack: And now for Minute with Mary. Mary-Louise Bingham: It was an honor to meet with advocate on gender-based violence in India, Neelesh Singh. Neelesh and his team help women who are wrongfully accused of practicing sorcery heal both physically and emotionally so they can find their voice and pay it forward. Education is key for the women who learn their legal rights for their unique circumstances. Mary-Louise Bingham: To heal the hearts of these wounded survivors, Neelesh and his team offer counseling, music, and art therapy. The art therapy will start small. The survivors will expand their art until they feel comfortable to create street art on walls donated by various law enforcement agencies. In other cases, women will be encouraged to write and direct their own street plays, telling the public of their stories to create [00:48:00] awareness and education. Mary-Louise Bingham: Stay tuned for an upcoming episode on this podcast where you will hear more details as to how Neelesh's team empower by helping the survivors gain confidence and find their inner strength so they can be heard. Thank you. Sarah Jack: Thank you, Mary. Josh Hutchinson: And here's Sarah with End Witch Hunts News. Sarah Jack: End Witch Hunts, a non profit, 501c3 organization, Weekly News Update. As we step into Women's History Month, starting Friday, March 1st, with International Women's Day on March 8th, embracing the theme, 'Inspire Inclusion,' I prompt you to reflect on the embodiment of the international woman. Who does she remind you of? A figure of historical significance, or perhaps someone enduring the trials of today's world? Sarah Jack: When pondering the enduring persecution and marginalization faced by women throughout history, your thoughts may gravitate towards the women in northern and northeast Ghana [00:49:00] relegated to witch camps due to accusations of witchcraft. These camps, a stark reality for many, symbolize not just the psychological and quality of life detriment stemming from such accusations, but also connect us to a broader narrative that spans centuries and continents. Sarah Jack: The prevalence of depression, influenced by factors like gender, marital status, and the absence of biological children among these women in witch camps, coupled with their almost universally low quality of life, underscores the critical mental health and well being issues they face. Sarah Jack: These women living on the fringes of society are the modern day echoes of the ancestors who faced execution in historical witch trials, embodying the perennial outcasts, the feared 'witch' within their communities. Sarah Jack: As International Women's Day urges us to inspire inclusion, let's remember that the international woman of history is also the woman in a Ghanaian witch camp today. She is the mother, sister, and daughter [00:50:00] ensnared in these circumstances. But she's also the advocate fighting for those trapped in the shadows of vulnerability. In the coming weeks, we invite you to join us in a conversation about women around the world who endure persecution and exclusion,branded as outcasts and feared as witches in their communities. Sarah Jack: This Women's History Month, we are called upon to partake in the collective action to impact history for women everywhere. How are you contributing to this chorus of voices, both past and present, forging a future where dialogue is not just powerful, but transformative, evolving into actions that construct a true realm of justice? Together, we can shift narratives and foster a world where inclusivity reigns supreme. Honoring those who have suffered and paving the way for a future where no woman stands alone in the face of injustice. Josh Hutchinson: Thank you, Sarah. Sarah Jack: You're welcome. Josh Hutchinson: And thank you for listening to Witch Hunt. Sarah Jack: Join us next week. Josh Hutchinson: Subscribe wherever you're [00:51:00] listening. Sarah Jack: Visit us at aboutwitchhunts.com/. Josh Hutchinson: And remember to tell your friends, families, acquaintances, neighbors, and anybody you meet about witch hunt. Sarah Jack: Support our efforts to end witch hunts. Visit endwitchhunts.org to learn more. Josh Hutchinson: Have a great today and a beautiful tomorrow.
This new episode of “Witch Hunt” features Dr. Tabitha Stanmore, discussing her research on service magic in 14th to 17th century Great Britain with Salem witch trial descendants Josh Hutchinson and Sarah Jack. She explains the concept of service magic, its practices, and the difference between service magicians and witches. Dr. Stanmore also touches on the impact of religious changes and laws on magic practices. Various aspects of magic, including healing methods, divination techniques, and the use of magic in daily life are delved into. Additionally, she shares about her soon to release book, “Cunning Folk: Life in the Era of Practical Magic” and her collaboration on the Seven County Witch Hunt Project, which looks at the Matthew Hopkins witch trials of the 1640s. The discussion concludes with a reflection on the legacy of witch hunts and their impact on families and communities. Anyone can submit written testimony for MA Bill H.1803. Simply write a short letter stating why this bill is important to: Judiciary Committee at 24 Beacon Street, Room 136, Boston, MA 02133 or by e-mail to michael.musto@mahouse.gov.โฏ
Josh Hutchinson: Welcome to Witch Hunt, the podcast that asks how and why we hunt witches and how we can stop. I'm Josh Hutchinson.
Sarah Jack: And I'm Sarah Jack.
Josh Hutchinson: I'm a descendant of several people accused of witchcraft during the Salem Witch Hunt.
Sarah Jack: And I have grandmothers who were tried for witchcraft in Salem, Boston, and Hartford.
Josh Hutchinson: On Witch Hunt, we talk about the witch trials of old and the epidemic of witch hunts today.
Sarah Jack: Witch hunts have occurred in all parts of the world, and they've never stopped.
Josh Hutchinson: Today, witch hunts continue to occur in all corners of the globe, resulting in banishment, torture, and even death.
Sarah Jack: In this episode, we're focusing [00:01:00] on the witchcraft of the past.
Josh Hutchinson: Specifically we're dialed into the service magic of 14th to 17th century Great Britain.
Sarah Jack: Our guest, Dr. Tabitha Stanmore, tells us about her upcoming book, Cunning Folk: Life in the Era of Practical Magic.
Josh Hutchinson: She explains what service magic is and how it was used in the past.
Sarah Jack: Listen on for a great discussion about what types of service magic were practiced and who practiced them.
Josh Hutchinson: Dr. Stanmore even explains the methods used.
Sarah Jack: And we hear about what she is working on next.
Josh Hutchinson: So sit back and enjoy another mind-expanding episode of Witch Hunt.
Sarah Jack: We welcome Dr. Tabitha Stanmore, author and social historian of magic, witchcraft, and researcher at the University of Exeter, working with Professor Marion Gibson on the Seven County Witch Hunt Project.
Tabitha Stanmore: My name is Dr. Tabitha Stanmore, [00:02:00] and I am a research fellow at the University of Exeter, currently researching the Matthew Hopkins Witch Trials of the 1640s. But my PhD research was in service magic or practical magic in the late medieval, early modern period stretching from 1350 to 1650, which is what my first academic book was about and what the book that I have coming out this year is also about.
Sarah Jack: Does your new book have a title?
Tabitha Stanmore: Yes, it's Cunning Folk: Life in the Era of Practical Magic.
Josh Hutchinson: So looking forward to that. That comes out in May?
Tabitha Stanmore: It comes out in May, May 2nd in the UK and May 28th in the US. and yeah, it should be very exciting. I hope it's going to be very exciting. I've seen the book covers and I'm going to get the actual, physical copies in my hand at some point next week, which is, I just can't believe it's real, actually, it's great.
Josh Hutchinson: Excellent. Yeah. I've pre ordered a [00:03:00] copy, and I'm just waiting and waiting.
Tabitha Stanmore: Oh, that's so kind.
Tabitha Stanmore: Thank you.
Sarah Jack: What do we need to know about the time period and location of your service magic research?
Tabitha Stanmore: So my research focuses on the 14th through 17th century. So that's roughly 1350 when more records start becoming available, and so it's much easier to trace the line of magic in society from that point. And I finish up in 1650 because that is the period where the world really starts changing again in a dramatic way, and after the end of the 17th century, or even middle of the 17th century, society has changed so much that it's not a very useful comparative point anymore, especially in the location that I look at, which is England. And, obviously, 1650, that is the end of the English Civil Wars, which saw the beheading of Charles I, and the, the beginning of the Commonwealth, or, the [00:04:00] Commonwealth, the brief point where England didn't have a monarchy.
Tabitha Stanmore: So I decided it was a good point to stop because at that point we get a real, massive change in society and a massive change in the way that people were living their lives and approaching things and this kind of rise of, I suppose science isn't quite the right word, but skepticism in a new way, which means that the idea of magic changes at that point.
Tabitha Stanmore: But also, 300 years is enough to be getting on with, so 1350 1650, is a, it's a really formative period, I think, for English society, but also a really key point for magical practice in England, and where it starts, it really features very strongly in how people live their day to day lives and try to incorporate both the supernatural and religion and, I suppose, rational skepticism in their daily lives, as well.
Josh Hutchinson: What exactly is service magic?
Tabitha Stanmore: Service [00:05:00] magic is a term that has, I suppose it's relatively new. It's only about 10 years or so that we've been using the term service magic. And it's basically magic, practical magic, that was sold to people in exchange for a fee. So it's literally what it sounds like actually. It's something that you buy and sell. It's a commodity, but it's a supernatural commodity. Basically it's the kind of thing that you use in order to solve everyday problems.
Tabitha Stanmore: Let's say you've had your favorite horse stolen and you don't know who's taken it and you don't know where it's gone. You might go to a magician or somebody who has very strong sort of magical or supernatural skills and ask them to perform a spell to locate either the horse or the person who stole it, so that you can then confront the supposed thief and demand your horse back. Or maybe you'll even ask a magician to perform a spell to force the horse to return, by whatever magical means necessary.
Tabitha Stanmore: It sounds quite [00:06:00] fantastical, but it was something which was incredibly common for people in the medieval and early modern periods, becauseinsurance hadn't really been, hadn't become a widespread thing at that point. A lot of people were living in a very sort of subsisting kind of way, which meant that if you lost something that was valuable, you needed to get it back, and there weren't many other ways of doing it, and you couldn't afford to just lose something. Turning to magic and having people who had the skills to use magic in this way were very, very highly prized.
Sarah Jack: How does service magic differ from witchcraft?
Tabitha Stanmore: That's a great question. If you asked a modern magical practitioner how they differed, I would probably expect them to say that there isn't very much difference at all, because I think with terms like cunning folk or magician or witch, they're almost synonymous in most people's minds nowadays. They are people who are wise, they're people who have supernatural powers that most people don't have access to, [00:07:00] they're people who embrace the supernatural powers that other people fear.
Tabitha Stanmore: But in the 17th century, 16th century, 15th century, the service magicians and witches would have been seen as very, very different people. And the reason for that is because in the medieval or early modern mind, there was an idea that there are two sources or maybe three sources of power that you can tap into if you deal with the supernatural. The first one is religious or divine power. And that's the kind of thing that priests are using on a daily basis, because they have this incredibly powerful supernatural entity, which ultimately that's what God is. He is literally above nature, can break the laws of nature at will. And that's something that religious people, priests especially, can tap into and use in order to change the world. Cunning folk would often say that they used the same kind of power.
Tabitha Stanmore: They'd [00:08:00] say that their spells were prayers. They're calling on the divine, or they're calling on saints to make things happen. They might also say that they were using fairies or pixies or some other kind of pseudonatural, but also supernatural entity to help them do whatever they were doing, especially if that was something like finding stolen goods. Going and asking the fairies was a very common way of finding out where your stolen spoon or your stolen horse had gone.
Tabitha Stanmore: So they're using very benign practices in order to do useful things,these cunning folk, and also priests. Witches, on the other hand, were seen as people who were using dark forces to do bad, negative things. So a witch was seen as somebody who had probably sold their soul to the devil, or at least was using demonic forces, and they were using these demonic forces to do harm in some way, whether that was killing people, destroying crops, in one case making somebody's mill fall down on a completely [00:09:00] still day when it shouldn't have happened at all, and all of a sudden the mill just collapses right in front of the miller. How does that happen? There is no logical explanation. It must be demonic, and it must be somebody bearing a grudge and using their demonic power to cause this harm.
Tabitha Stanmore: So there was a very clear separation in people's minds most of the time between a beneficent cunning person and a malevolent witch. That does all get very muddied when you start looking at theologians and particularly zealous priests and especially when you get into the Puritan movement of the late 16th and 17th centuries, where priests andvery, very godly people would argue that there is no in-between.
Tabitha Stanmore: Basically, you can't have somebody who's using supernatural powers that clearly aren't being brought by God, unless they are using demons, and people like George Gifford, who was a Puritan preacher living in the late 16th century, argued very strongly that nobody who claims to be able [00:10:00] to just heal by, I don't know,just saying some words over somebody could possibly be using God's divine intervention. So they must be using demons. And therefore you do get this mixing of cunning folk and witchcraft, but for most people they would be very, very separate things.
Sarah Jack: Thank you so much.
Josh Hutchinson: I like the period that you cover, because it's so dynamic. There's so much change in it, referenced a little, the change in attitudes toward the source of magical power that a service magician might get. And, in addition to the attitudes, the laws changed. When the Acts Against Conjuration or Witchcraft came in, how did that impact the service magic industry?
Tabitha Stanmore: That's a great question, and it's super interesting, because in some ways, not very much. The Acts Against Conjuration and Witchcraft, and you've absolutely, you're right to use those terms, because they're often called the [00:11:00] Witchcraft Acts, and actually, witchcraft only gets mentioned in the second half of all of these acts, and the first part is very much about conjurations and practical service magic.
Tabitha Stanmore: So some of the things that service magicians would commonly be asked to do was healing, finding lost goods, treasure hunting, making people fall in love. And three out of those four things are mentioned in the Acts Against Conjuration. Treasure hunting was seen as a massive no no, partly because officially any gold or silver found in the ground belonged to the crown. So using magic to be able to dig this stuff up was actually stealing from the crown, which is one of the reasons I think it got mentioned in these acts. So that was very, very heavily penalized in the first act against conjurations, brought in under Henry VIII. It was actually punishable by death,as well as provoking people to unlawful love, and finding lost goods and receiving money for finding lost goods through magical meansis, name checked as very, very bad things that people shouldn't be doing.
Tabitha Stanmore: From my own [00:12:00] research, it doesn't look like anybody actually stopped doing any of these things as a result of this legislation, partly I think because some of the law, the first law against conjurations say under Henry VIII, was so harsh that even magistrates weren't particularly keen on prosecuting this because nobody wants to be sentenced to death for, digging up a field, but also because these services were just so useful.If people don't have any other way of finding their stolen horse, then prosecuting that and stamping out that kind of service just isn't going to last very long. So yeah, it didn't really stop anything from happening in that sense, but there is still a growing sense of concern about what sorts of powers cunning folk might have, because they are lumped together in the Witchcraft and Conjurations Act with witches. And then there's that question of, oh, if you can do this kind of magic, then can you also do this negative kind of magic? So that sort of brings a cultural shift. But in terms of [00:13:00] how often magic was practiced, it probably didn't change it very much.
Tabitha Stanmore: What I will say is that one of the other massive changes that happens in this period between 1350 and 1650 is the Reformation, so the change of the state religion from Catholicism to Protestantism or Anglicanism, as it later becomes. And that does spark a big change in magic, basically because orthodox or acceptable Catholic practices all of a sudden become seen as superstition.Appealing to saints, using prayers to heal, that kind of thing, they all start being seen as quite suspicious under Protestant, doctrine. at that point you start seeing priests potentially who were doing perfectly orthodox things five years ago suddenly being seen as potential magicians who are using their nefarious, popish knowledge to form spells and possibly being in league with the devil as a result of that, because obviously there's a very heavy idea among different Protestant sects that the [00:14:00] Catholics are actually in league with the devil. So that's a really interesting way that the kind of religion suddenly becomes sacrilege and therefore possibly magic, at least in the eyes of some people.
Josh Hutchinson: I'm wondering if that change influenced the number of service magician, magician service practitioners out there, because before the Reformation in the Catholic Church, you can go to the priest for certain things to have objects blessed and your home blessed. And now you can't go to the priest for that anymore. He's not going to do some of the Catholic rituals. So you have to go to somebody still. So I'm just wondering, did that have an influence maybe on increasing the number of lay practitioners?
Tabitha Stanmore: It's a really interesting question. there's some really interesting research by Francis Young, about what happened to monks After the on both before and after the Reformation, because the monasteries are dissolved. All [00:15:00] of a sudden you have a lot of very highly trained religious people who have an ability to read Latin, they understand things like exorcism rituals, they understandall the rituals that, around essentially conjuring and appeasing God. And they are released into society. Some of them obviously go to the continent andjoin monastic institutions in Catholic countries.
Tabitha Stanmore: Other ones stay in England, at which point, you know what, what does happen to them? And it's very possible that some of them did, yeah, end up going out to become magicians for hire, essentially. Whether that's how they saw themselves is debatable. I mean, probably not. But it does mean that, yeah, you do have an alternative option to this kind of like orthodox I'm sure you're all familiar with the idea of Protestant priests, that people obviously turn to for religious help, but also potentially magical help as well.
Tabitha Stanmore: And you do also see a very strong competition going on both before and after the Reformation between cunning folk and priests, with priests going, ' please [00:16:00] can my parishioners stop visiting all of these cunning folk?' They're taking away my business. Because obviously one thing that priests often did wasadminister to the spiritual needs of their community, and that includes the things like blessing fields, helping people to be fertile again, possibly by blessing water and letting people drink it, which kind of borders on superstition even for the Catholicism, but if people are going off to a cunning person instead to get this help or to get healing or spells or prayers, then it is actually taking away from both the income and the use of the church, which was dealt with in two ways.
Tabitha Stanmore: One way was priests complaining and saying, no, this shouldn't be done. We should be stopping this. We should be trying to stamp out this kind of magic. Or priests leaning into it and just selling spells themselves. Which I just, I love. I think it's really wonderful. It's got the adaptability of people and the kind of the grey area between religion and magic. But really clearly shouldn't come through in those kind of examples.
Sarah Jack: What are some [00:17:00] other primary uses of service magic?
Tabitha Stanmore: Healing is definitely the most common, by a long way. And again, before we started recording, we mentioned that everybody on this call currently has a cold, and they don't seem to be going anywhere. and that's, that's obviously true of all of history, right? There's always been sickness. There's always been annoying illnesses that can't be shifted or life-threatening diseases. And especially before the advent of things like antibiotics or vaccines, there is a sort of an endemic sickness, among the population.
Tabitha Stanmore: So a medicine isn't particularly effective a lot of the time. It's very good at treating symptoms. It's not necessarily very good at treating disease. So turning to magic again, kind of makes a lot of sense in that situation, especially when you're using prayer spells. So you're very much appealing to a higher power to say, St. Justinian, for example, please, cure my toothache.It might be the only thing that works, frankly. [00:18:00] So healing was incredibly common. That was one of the things that cunning folk were asked to do the most. Another one was protection, protection in battle, protection for sailors when they are out at sea, to protect them from storms.And I think the most touching one is the amount that magic was used in love spell in. in situations about spells used for love, whether that's making people fall in love with each other or actually breaking people up, potentially, because you're so in love with somebody and they've gone and married somebody else. What are you going to do about that? It's probably a spell that you can use to break that couple up so that you can get that person. And, yeah, again, that's a very, very common use, which was very likely prosecuted a lot of the time, because a lot of the time love magic, it's about community cohesion. It's about keeping people together, especially the number of spells that are often, directed at making a husband and wife get along better, whether that's making the husband less cantankerous or making the wife fall in love with her husband again.[00:19:00] Those kinds of things, they were often available and very simple spells a lot of the time, which kind of, again, I think shows quite how common they must have been.
Tabitha Stanmore: There's one woman in the 15th century who apparently used to wash her husband's shirts in holy water because apparently that made him meek and pliable for the rest of the week. And she must have heard that spell from somewhere. She was also sharing it with her neighbors and passing on that knowledge, which I guess isn't so much service magic. But it is a very obvious use of magic that people needed, and I don't know how many people took up her advice, but she certainly seemed to think it would work, and had been doing it for years by the time she finally got reported to the authorities as potentially not using holy water in the way it was intended.
Josh Hutchinson: One of the uses you talk about is divination. What are some of the key methods used to divine?
Tabitha Stanmore: There are so many, and again, it's fascinating to see how much things [00:20:00] evolve and get adapted according to people's needs, and clearlythey're in trial and error with these spells. One of my favorite forms of divination, which sounds deeply impractical but I love, is the bread and knives method, and that's basically where you take a loaf of bread, and you stick two knives into the sides of the loaf in a cross shape, and then you put a peg in the top of the loaf, and then you, I think you turn it upside down, and then you hold the peg between your hands, and you ask a yes or no question, and basically the bread will spin one way for no and one way for yes. I've only found two instances of it being used. And I think, again, it's because it's so impractical. I did try it once to see if it would work. And you need some really stale bread, you need some very sharp knives, you need a very short hand, so you don't just drop it on your foot. But it's really interesting, because it's a method that is [00:21:00] replicated with different tools, but they all sort of work on the same principle, which is, you ask a binary question, as I say, a yes or no, or is my child going to be a boy or a girl, so one way for boy, one way for girl, or, I don't know. Am I going to get married soon? Yes or no? That kind of thing. And the cross shape I think is quite important, because it's again, it's drawing on that higher power and in this case, probably Jesus. And it's something which is simple, but only certain people, again, could possibly practice it, because you do need somebody who's got that sort of power within them, much like anybody could buy a pack of tarot cards today, but only some people are very good at reading them and have an affinity with them. You get the same kind of thing going on with divination methods. So as I say,the loaf and knives method fell out of popularity probably quite quickly. It appears in the 14th century, doesn't really appear in any other centuries, and mostly around the London area, as well, and doesn't seem to have spread very far after that.
Tabitha Stanmore: More common versions of the same [00:22:00] basic principle are the Sieve and Shears, which is, again, lots of different methods, but basically you take a pair of kind of sheep shearing shears or large scissors and put a sieve on top of those and then ask questions once the sieve is balanced on the top. And again, the sieve will tilt one way for yes, one way for no, and this is much more practical. You're not going to destroy a loaf of bread every time you attempt it. And you're also going to be able to, pretty much anybody will be able to use this method because everybody would probably own a pair of shears and everybody would own a sieve.
Tabitha Stanmore: The fancier version of this divination method is the book and key, and that is one that pretty much only priests used or people who had a very high level of education, because it would use either a Psalter or a Bible, and you'd place a big heavy key inside of the book. And you'd hold the book in between your two bald fists, and then you would ask your [00:23:00] question. And often if it was finding stolen goods that you were trying to find out with this method, then you would start by saying something like, 'by St. Peter and St. Paul, Tony's stolen my horse.' And if the key fell out, then that would be the right answer.But yeah, as I say, this is something that only some people will be able to do, because not everybody had access to printed works and especially not something as sacred as a Bible. And that's by St. Peter and St. Paul, you're definitely summoning divine intervention to make this work. Again, condemned by the church. Still used by the church . And again, a simpler method of that, is just taking a Bible and just opening it at a random page. And the first line from the gospel that you see is the answer to your question, which,some will call that just basic religion or just guesswork, but people would definitely see it as a very reliable form of divination, depending on the answer. So these are some of my favourite ones. I could go on about this forever as you can probably [00:24:00] tell, so let me know if you want any more.
Josh Hutchinson: Yeah, I'm so glad you explained the Sieve and Shears and the Book and Key. Those actually turn up in New England in the Salem Witch Trials. Both of those methods are said to be used.
Tabitha Stanmore: Yeah, it's definitely an import, that.
Josh Hutchinson: And what are some key methods of healing?
Tabitha Stanmore: One of my favourite methods, which probably wouldn't have worked very well at all, comes from the 14th century, and it's probably quite a lot older than that. And it's basically, again, very strongly religious, it involved saying a short phrase in Latin, something similar to, 'as Mary sufferedin the birth of Jesus, may this person's suffering end,' essentially, or something like that. And while saying that, you would put your fingers into the wound that somebody had sustained, and [00:25:00] make the sign of a cross. Which, given that a lot of these spells do actually have a very strong logic behind them, this one makes no sense to me, because you're just going to be opening up that wound. But I suppose the idea is that you are also inserting some sort of um, ,cleansing in it, because of the, the mercy that Christ showed, to humanity, and the idea of the cleansing of sins and that kind of thing. You might be trying to cleanse the wound by putting the power of the cross inside it.
Tabitha Stanmore: More effective methods, potentially, were ones that involved writing spells onto food, pieces of food, sometimes things like communion wafers, sometimes bread, sometimes cheese, and giving that to the sick person to eat.
Tabitha Stanmore: And I say it would be more effective partly because we all recognise that the placebo effect exists, and so that kind of, that knowledge that you are being cared for and that sort of hope that will be attached to that spell, might well be exactly what you [00:26:00] need, basically, to kind of power you through and overcome your illness.
Tabitha Stanmore: Again, it is something that not everybody could do, sometimes you need to know the right words, and some people just had a better understanding of healing and whether or not this was a lost cause, and often, spells would be combined with other healing methods as well. And that's something that you see with magical drinks, which were also given as a method of healing. Again, they would normally come with some kind of chant that you would do over the the potion.
Tabitha Stanmore: But the things that went into the potions were often things which would be very helpful for curing the disease in the first place. So things like honey, things like garlic, aqua vitae, which is a catch all term for all sorts of different sort of medical concoctions that involve a lot of different herbs. And and often these herbs would have either anesthetic effects or antibacterial effects, as well. So they could genuinely do good, even without the kind of the placebo effect or without the magic that's been [00:27:00] mixed into them.
Tabitha Stanmore: Often healing spells do combine belief, that kind of, the idea of divine power or some other kind of higher power, as well as very strong experience that the cunning person would possess and use as part of their healing. And again, you see that combination in diagnostic services. A lot of cunning healers would try to diagnose somebody's illness, especially if it was something which had come on very suddenly or was just not going away and there wasn't an obvious cause for it. They'd try to diagnose whether or not somebody had been touched by a fairy or whether they'd been bewitched by a malevolent witch. And they do this by taking the patient's belt or girdle and measuring it. And they basically measure it between their extended thumb and their elbow and see, they actually never explain exactly what they see when they're measuring this girdle.[00:28:00]
Tabitha Stanmore: But what I'm guessing is that they're seeing how much weight the person has lost,and if it has been a dramatic weight loss over a very short period of time, then often they would come to the conclusion that this person had been touched by a fairy and they had some kind of terrible wasting sickness. And in that case the cure would be to try to appease the fairies, it would be to try to drive out the curse that somebody had put on the person or try to somehow otherwise fortify the person so they could get through the illness, but they'd use this diagnostic tool to say what the illness is in the first place and also whether the person had any hope of survival.
Tabitha Stanmore: And cunning folk would choose their cases accordingly. If they didn't think this person had any chance of surviving, they would be honest about that. They'd say, 'look, I'm sorry, this person's too far gone, the fairies have got him, there's nothing I can do.' But if there was some hope that they, a person could be saved, and they suspected that it was [00:29:00] witchcraft especially, then one of the things that they would start by doing is potentially performing counter witchcraft.
Tabitha Stanmore: So a very common method for that would be to take a flask of the patient's urine, and this is from the 17th century onwards, it's not particularly common in the 16th century, but it's a continental European import into England. But yeah, you take a flask of the person's urine, you'd put pins and a piece of red fabric or potentially something in the shape of a heart into that flask and then you would stopper it up and you would boil it in the fire or bury it somewhere, and the idea is that that would cause so much pain to the person who would cast the spell in the first place that it would basically rebound and then the witch would be obliged to lift the curse, or at least you'd be able to identify who the witch was and then force them to lift the curse, either by scratching and drawing blood, because that removes some of their power, or by just [00:30:00] intimidating them until they lifted the curse.
Tabitha Stanmore: So there's lots and lots of different tools in a cunning person's arsenal.
Sarah Jack: Would somebody inquire for the services of a magic practitioner to do a curse or harm their neighbor or family or spouse?
Tabitha Stanmore: Yes, although it very much depends on the intention behind it, whether your community would condemn you as somebody who is trying to use witchcraft or not. Again, going back to the stolen goods example, it would be relatively common to say, 'oh, my horse has been stolen, I am going to go to a cunning person and get that cunning person to curse the thief until the horse comes back.' And that wasn't seen as witchcraft, because it's more like restoring justice than doing harm for no reason. And that's quite an important distinction in people's minds. Because again, if you're doing something, if you're causing harm for the right reason, then you [00:31:00] can potentially ask for God's intervention in that, you can potentially ask fairies or whatever. You don't need to be using devilish or malevolent powers to be able to do that.
Tabitha Stanmore: So yeah, so if you're using a cunning person to, even if you're causing, you want them to cause real serious harm or pain, so long as it's for a good reason, it's okay. If you're just doing it because you're just filled with spite, that's when it tips into witchcraft, which does take a little bit of moral arithmetic, but it kind of works.
Josh Hutchinson: I'm not gonna lie, when I started this research, I did not expect it to go in the direction it did. And I, it's really changed my perspective on, on the early modern period, on the witch trials, on witchcraft and people's belief systems and everything else, because it's so different to what I expected.
Tabitha Stanmore: And I didn't realize quite how much magic there was going on, until I started this.
Josh Hutchinson:
Josh Hutchinson: You talked earlier about some [00:32:00] of the healing. They would write things down on food or paper and swallow it. And what were some of the other ways that Christian scripture and teachings were used in magic?
Tabitha Stanmore: I suppose one of the most famous ways, when you think about it, is exorcism rituals, because one of the things that ritual magicians in particular, so very learned magicians who had knowledge of Latin and other sort of sacred languages, one of the things that they could do with their knowledge was repurpose Orthodox Christian knowledge,and, as I say, rituals.Exorcisms obviously are intended to conjure a demon out of a person or an item, but the same method and more or less exactly the same words can be used to conjure a demon into something, whether that is a person, [00:33:00] which doesn't happen too often, thank goodness, but much more commonly into a magic circle, for example.
Tabitha Stanmore: So, that use of scripture, again, often by priests or people who trained as priests and then left their training early so they didn't actually have to take orders or monks would use this power, in order to summon demons and bend them to their will. And the things that they use the demons for vary from incredibly noble to hilarious. For example, on the noble end there is the ability to understand the secrets of the universe and understand the nature of God. So think Dr. Faustus style. He's reached the end of human knowledge, now he wants to understand the secrets of the universe, so he summons a demon, makes a deal, and, well, he thinks that he's forced a demon to tell him all these things. And ritual magicians who were careful about their work [00:34:00] definitely thought that they hadsubjugated a demon to their will, in order to answer their questions aboutthe higher powers.
Tabitha Stanmore: On the funnier end of the spectrum was summoning a demon, or even an angel, in order to learn Latin really fast so that you could get out of your lessons quicker, or summon a demon into a magic ring to make you better at gambling. Or even, potentially, summon a demon, make them look like an incredibly beautiful woman so that you can sleep with them. Real spectrum of human interests there, all of which come down to using Christian scripture in ways that it probably wasn't designed for, but the point of this is that scripture, especially when it was written in Latin, was seen to have power in its own right.
Tabitha Stanmore: It's not almost not even just the divine power. It's the fact that these sounds, these syllables, this conjunction of words in itself is enough. You don't really need to understand it to be able to [00:35:00] use it, which actually is why in some medieval, late medieval, medical texts from the 13th and 14th centuries, you have instructions from the author saying, 'do not share this particular healing charm,' which is sometimes written down in a medical text. 'Don't share this with the wider population because they'll misuse it, because you don't have to understand it in order to make it work.' Bit gatekeepery, but in some cases you can understand why.
Josh Hutchinson: That reminds me of Harry Potter, you still have that, that Latin as magical language kind of thing in our society today. There's these magical words, abracadabra or avaracadabra, if you're a Harry Potter fan.
Josh Hutchinson: Absolutely. And I actually, that's something that always bothered me about the Harry Potter books. Like at no point do they actually learn the theory of magic. And I feel like that's a massive oversight, Yeah, they don't know how it works. They're just. They're cooking the [00:36:00] meal with the ingredients, but they don't know how it all comes together.
Tabitha Stanmore: Exactly. Yeah. It's rote learning and it's lazy, frankly.
Sarah Jack: Right now, I believe you're working on the Seven County Witch Hunt Project. Is that right?
Tabitha Stanmore: Yes, yeah it is. Yeah, so it's a three year, Leverhulme-funded research project with Professor Marion Gibson. I think it's really exciting. So we're looking at what we're calling England's mass witch hunt. So it was the largest witch hunt in England, as far as we know, and it took place during the English Civil War in the 1640s. And it's estimated that about 300 people were accused across seven counties, and of that, over 100 were executed. The thing that this project is trying to pin down is all of the details within that. We don't know exactly how many people were prosecuted, we don't know how many people were executed, we don't know the names of some of those people, and we certainly [00:37:00] don't know the backgrounds of those people either, or what kind of roles they played in their communities, or the kinds of psychological scars that the communities possibly ended up with as a result of these hunts.
Tabitha Stanmore: There's been an over focus, I think, on Matthew Hopkins, the so-called Witchfinder General, and his, co-searcher, John Stearne. And yeah, this project is trying to reorient our knowledge and our focus to look at the accused themselves and their families. So one thing I'm looking at within that, and I'd love to come back onto your podcast at some point and talk about this because I'm very excited about it, is, the children of suspected witches. Because as far as I know, we haven't, nobody's really looked into that in any detail. We do tend to look at the children of witches if they subsequently get accused of witchcraft. But, for example, we have 300 people who were accused, and almost all of those had children. [00:38:00] And we don't know the fates of those, what, did they stay within their communities? Did they end up going to prison alongside their parents? Did they carry a taint for the rest of their lives of being the children of witches? Or were they able to reinvent themselves? We just don't know. And I think that's a massive oversight and one that could tell us quite a lot about early modern witchcraft and the early modern capacity to forgive and forget, which at the moment is just a massive question mark,in our knowledge of the past.
Josh Hutchinson: Yeah. We definitely want you to come back and talk to us about that and anything else you want to talk to us about. We looked a little into children of the Connecticut witch trial victims. It's very fascinating what ends up happening with the families, like Sarah and I have ancestors who were accused. And so we know a little bit about what happened with our ancestors' families. And it's like you said, that trauma [00:39:00] is there no matter what the result of the accusation is. There's an impact.
Tabitha Stanmore: Absolutely. Yeah. Sorry. I definitely should have been a bit clearer about that. Within England, we don't know very much about the fates, but yeah, it's really exciting to see how much we actually do know about some of the legacies. in, in the U. S. for sure. Yeah, it's absolutely fascinating and well done for being alive now.
Josh Hutchinson: Thank you. Yeah. Some of my ancestors and Sarah's, were acquitted and released and managed to recover and raise their families and everything. Others weren't as fortunate, but their children lived on and carried their names on.
Tabitha Stanmore: Honestly, the more I look into the early modern period, the more amazed I am that anybody survived it, really. um,
Josh Hutchinson: Just surviving to get born in the first place was so harrowing. Yeah.
Tabitha Stanmore: Yeah, exactly. Yeah. it's absolutely amazing. it's real testament to [00:40:00] human, I don't know, resourcefulness, hope, I'm not sure, but yeah, it's really amazing.
Sarah Jack:
Sarah Jack: And now for a Minute with Mary.
Mary-Louise Bingham: There was a woman living in Cambridge, Massachusetts, British America, indicted for the capital crime of witchcraft in 1665. She is only known to us today as Female Gleason. The reason we know of her existence at all is because her surname is mentioned in the book, Entertaining Satan, authored by John Putnam Demos.
Mary-Louise Bingham: I am sad that I have not yet found a court document stating her given name. I am also sad that her given name was not passed down through the generations. Her very being was almost erased from history. Today, I can assure you that the members of the Massachusetts Witch Hunt Justice Project are conducting the necessary research to discover Female Gleason's given name. It will be with great joy to speak her full name [00:41:00] when she is cleared for the crimes she did not commit.
Sarah Jack: Thank you, Mary.
Josh Hutchinson: Here's Sarah with End Witch Hunts News.
Sarah Jack: End Witch Hunt, a non profit 501c3 organization. Weekly News Update What impact can the United Nations Human Rights Council have? The United Nations Human Rights Council is an intergovernmental body within the United Nations system that strengthens the promotion and protection of human rights around the globe.
Sarah Jack: The work of the United Nations Human Rights Council includes promotion and protection of human rights, addressing violations and setting standards, encouraging compliance, and standards, promoting prevention, and continuing global dialogue. The preamble of the United Nations Charter states, 'We the peoples of the United Nations are determined to reaffirm faith in fundamental human rights and the dignity and worth of the human person, in the equal rights of men and women, and [00:42:00] of nations large and small.'
Sarah Jack: End Witch Hunts staunchly stands for the right of human dignity for all. We believe that this right, inerrant to every person, underpins all rights and freedoms. Harmful practices related to accusations of witchcraft and ritual attacks is a violation against human dignity. End Witch Hunts implores states and individuals to uphold and protect human dignity. We all must work to safeguard individuals from torture, degrading treatment, and discrimination. We are dedicated to these principles and advocate for their universal adoption and implementation.
Sarah Jack: Witch hunts are a harmful reality that persists, and as a part of our podcast community, you play a crucial role in the collective advocacy. Thank you for tuning in, sharing our episodes, continuing the conversation with your sphere of influence, and asking leaders to take action. We must continue to cultivate the societal values of compassion, understanding, and [00:43:00] justice. It is our collective responsibility as a world community to unite against the inhumane treatment of every individual anywhere in the world, including anyone accused of causing witchcraft harm. Spread awareness. Share this information with your friends, family, and on social media. Use your voice to let others know about the urgency of combating witchcraft accusations and persecution. Support advocacy groups. You can learn all about them on our website and in our advocacy podcast episodes. Contact authorities. Raise your voice by reaching out to relevant authorities and leadership. Urge them to take swift and decisive action to ensure justice for victims and accountability for all involved.
Sarah Jack: End Witch Hunts actively supports exoneration and memorial efforts that aim to honor victims and raise witch hunt awareness. Sign our petition at change.org/witchtrials to urge the state of Massachusetts to amend legislation [00:44:00] acknowledging all Salem Witch Trial victims. Bill H 1803, an act to exonerate all individuals accused of witchcraft during the Salem Witch Trials, is currently being reviewed by the Joint Committee on the Judiciary in the Massachusetts General Court. They must choose to pass the bill onto the House by February 7th. Please consider submitting written testimony now as to why you support acknowledging all those who suffered in the Salem Witch Trials. This bill transcends the realm of mere legislation. It holds profound significance in the pursuit of human rights. Beyond the previously exonerated victims of the Salem Witch Trials, this bill sheds light on the vast scale of mass suffering that occurred. It represents a significant step toward rectifying this injustice and delivering more comprehensive justice. This legislation holds the power to provide more long overdue formal acknowledgement to overlooked victims.
Sarah Jack: Join the Massachusetts Witch Trial Justice Project and House [00:45:00] Representative Andres Vargas in advocating for this crucial piece of legislation. Anyone can submit written testimony. Simply write a short letter stating why this bill's important to this address, which will also be in the show notes: Judiciary Committee at 24 Beacon Street, room 1 36, Boston, Massachusetts 0 2 1 3 3 or by email to michael.musto@mahouse.gov. That's M I C H A E L dot M U S T O @ M A H O U S E dot G O V. Let's persist in elevating the voices of both historical and contemporary victims of witch hunts.
Sarah Jack: Our monthly donors are our super listeners. As a super listener, your monthly contributions make a significant impact. Visit aboutwitchhunts.com/ and easily sign up for any donation amount that suits you. Your generosity fuels the content you love.
Josh Hutchinson: Thank you, [00:46:00] Sarah.
Sarah Jack: You're welcome.
Josh Hutchinson: And thank you for listening to Witch Hunt.
Sarah Jack: Visit us at aboutwitchhunts.com/.
Josh Hutchinson: And remember to tell your friends about the show.
Sarah Jack: Support our effort to end witch hunts. Visit endwitchhunts.org to learn more.
Josh Hutchinson: Have a great today and a beautiful tomorrow.
Join us this week as Dr. Danny Buck explores astrology and the witchcraft trial of Mark Prynne, a tenant farmer accused of witchcraft in the 17th century by Great Yarmouth town clerk Miles Corbett. The discussion considers the perception of astrology during the golden age of astrology and how it influenced the outcomes of witchcraft accusations in Great Yarmouth during the English Civil War. Learn about the intriguing behaviors of local figures like Miles Corbett, John Taylor and Matthew Brooks during the Great Yarmouth witch trials of 1645 and 1646 and other notable historical men like astrologer William Lilly and infamous Witch Finder Matthew Hopkins. The episode addresses the peak and decline of the fear of witchcraft beliefs, reflecting a notable shift in societal attitudes at the end of the trial.
Josh Hutchinson: Hello, and welcome to Witch Hunt, the podcast that explores historic witchcraft trials and modern witch hunts in search of an end to witch hunting in all forms. I'm Josh Hutchinson.
Sarah Jack: And I'm Sarah Jack.
Josh Hutchinson: We're descendants of people accused of witchcraft.
Sarah Jack: And we're here to tell stories of people like them.
Josh Hutchinson: We cover the past, present, and future of witch hunting.
Sarah Jack: Witch hunting dates back thousands of years.
Josh Hutchinson: The practice occurred all across the ancient world.
Sarah Jack: And continued through the classical era and the medieval period.
Josh Hutchinson: In Europe, witch trials ramped up in the early modern period and resulted in the deaths of tens of thousands.
Sarah Jack: But witch hunts also have occurred in other parts of the world, and they've [00:01:00] never stopped anywhere.
Josh Hutchinson: Witch hunts, now mostly unsanctioned, occur in all corners of the globe today, killing thousands per year.
Sarah Jack: As historian Wolfgang Behringer has stated, 'there have never been so many witch hunts as we see in today's world.'
Josh Hutchinson: Today's guest is Danny Buck, who introduces us to the witch trials of astrologer Mark Prynne of Great Yarmouth, England.
Sarah Jack: Along the way, we'll meet an interesting cast of characters and learn about astrology's role in 17th century England.
Josh Hutchinson: Danny tells us about the golden age of astrology and the great astrologers of England in the 17th century.
Sarah Jack: He shares the different perspectives on astrology, including the impact of Puritan beliefs on the perception of astrology.
Josh Hutchinson: We'll learn what astrological products exist and what their uses are.
Sarah Jack: Today, we focus on the intriguing figure of Mark Prynne, who was an amateur astrologer who was [00:02:00] involved in locating lost goods and helping his neighbors determine the future.
Josh Hutchinson: We'll also learn about the antagonist to Mark Prynne, a MP named Miles Corbett. We'll learn about his leading role in the witch hunts and the accusations specifically against Mark Prynne. We'll also learn how he was satirized by poet John Taylor, who wrote a book called A Brief Relation of the Idiotisms and Absurdities of Miles Corbett, Esquire, Counselor at Law, Recorder, and Burgess for Great Yarmouth.
Sarah Jack: This is the podcast's second visit to the witch hunt of 1645 in Great Yarmouth. Dr. Buck is going to give us an overview of the witch hunt where Mark Prynne faced allegations of practicing sorcery and using witchcraft. We will also hear about a second round of accusations in the spring of 1646.
Josh Hutchinson: And we'll conclude [00:03:00] by learning the aftermath of the witch hunt, including the fates of both Mark Prynne and Miles Corbett.
Sarah Jack: Welcome, the first guest of Witch Hunt, returning favorite, Dr. Danny Buck, a Norfolk research historian specializing in the connection between witch hunting, politics, and religious division. In his previous appearance, he kicked off Episode 6 with a discussion on witch hunting during the English Civil War in Great Yarmouth, the place where William and Joanna Towne began their family relocating to the New World and settling in Salem Village. Make sure to revisit that fantastic episode. In this discussion, Dr. Buck delves further into the religious and political conflicts that shape the Great Yarmouth witch trial of amateur astrologer Mark Prynne.
Josh Hutchinson: How was astrology perceived in early modern Great Yarmouth? And why was it important?
Danny Buck: There's the three elements which I find very interesting about how astrology was perceived. At one level, it's something that seems very [00:04:00] useful to ordinary people. We've got records going back as far as the 16th century of a man called William Wicherly, who admitted he did conjure in a great circle with a sword and ring consecrated, and Thomas Owldring of Yarmouth, who was a conjurer and had good books of conjuring, who people were going to visit.
Danny Buck: They were seeking to understand the future. And also search for lost property. For others it was actually a way of looking for their, using predictions, to look at their medical health. So find a diagnosis and seek medical treatment. As we're going to look at, for some people this element of astrology cutting into conjuring, the act of charms and raising spirits for advice is cutting into witchcraft, that you're not just looking to do a predictable science, understanding God's plan for the universe with the stars, but in fact actually asking the dead for [00:05:00] advice, or even devils. Finally, there were some people rather cynical about this, even by the middle of the 17th century. People who were thinking that astrology is nothing but a con trick, a way for illiterate peasants or gullible guests to seek lost things from someone who could tell them what they wanted to hear, probably closer to our idea of cold reading,someone who can speak the names of the constellations enough to seem educated or have some secret knowledge over the rest of them.
Sarah Jack: What was the golden age of astrology?
Danny Buck: This is a difficult question. Obviously, astrology has been something that we can go all the way back to ancient Mesopotamia, if not earlier. People have always looked to the stars and tried to seek meaning in them. We think of things like Halley's Comet being seen just before the Battle of Hastings as an ill omen for the Saxons. But the 17th century introduced a couple of elements that made astrology more accurate, or at least to [00:06:00] those who believed in it. Accurate clocks meant that birth dates would not be a vague day, but be put down right to the hour. Increasingly accurate telescopes and astronomical, as opposed to astrological, equipment was being invented that meant that stars could be understood in ever greater clarity and purpose.
Danny Buck: Think it was Bernard Capp who said that the last of the astrologers were the first of the astronomers. I think a very famous astrologer for the court in Poland, Copernicus, started off as the court astrologer. This meant that you could ask for a birth chart from an astrologer and you could put it down to the minute and therefore get what would seem to be an increasingly accurate diagnosis.
Danny Buck: But also, because of the printing press, astrology became ever more accessible to the ordinary person. The astrologer I want to talk about today, Mark Prynne, started his career with basically like a dummy's first guide [00:07:00] of how to look at the stars. Something, a brief of Moulsons Almanac. So again, as opposed to the full book, it's a brief, so it's been shortened and made more accessible for the ordinary reader, as opposed to the larger original, I think it's originally a 15th century French almanac.
Josh Hutchinson: What other products did astrologers create?
Danny Buck: The most obvious one is the element of prediction, which is by casting a chart. This isn't a particularly visual medium, but you can often see them survive in this period, often with a square with a circle inside, or some pattern of that, which is then used to reflect the houses of the stars and their positions and how that therefore interacts with the balance of the humours and health, as well as a person's personality. Again, today art forms tend to be a bit more circular, but they still are used by people. You also have the almanac itself. So the almanac is an interesting [00:08:00] product. Obviously, we still produce almanacs for people. Some of them are not astrological, just to tell us what's happened in a year.Cricketing almanacs, etc. But for the 17th century almanacs, these are being produced annually, often being used to record dates which are important for people to know and how far we are from the creation of the world or the birth of Christ, etc. But they're also used to look at conjunctions. What are the weird
Danny Buck: astronomical phenomena that are going to occur?
Danny Buck: And actually these take on quite a political element. I was just catching up today in preparation for this, and there's a wonderful piece by Imogen Peck called 'A Chronology of Some Memorable Accidents, the Representation of the Recent Past in English Almanacs,' which looks at how in the aftermath of the Civil War,people were still looking and looking at the past through almanacs in a way that reflected their own political biases.
Danny Buck: However, this was a lot more [00:09:00] complex during the Civil War itself, when there were a variety of rival almanacs. In particular, William Lilly is famous because he produced an almanac that showed how the stars were showing that Parliament's victory was imminent, but he did have a Royalist rival producing his own, believing evidence of Royalist victory, which unsurprisingly he fell into obscurity while Lilly, with a somewhat more accurate prognosis, continued to thrive.
Danny Buck: These, weren't, particularly expensive objects. They're almost mass produced, what we refer to often as ephemera. So relatively cheap paper, but were being produced through the stationers companies. They'd often rely on family names, families of astrologers, so in particular in Great Yarmouth we haveGeoffrey La Neve, starting in 1604. On his death in 1613, his nephew Jeffrey, with a J, continued the almanacs until he was dismissed for being a bit dodgy in the local corporation. And his cousin John Neve took over, continuing the almanac from [00:10:00] 1626 until 61. So these reliable names meant that people could trust them. And again, it's something that continues until at least the 18th century. I think Franklin got, Benjamin Franklin of the American Revolutionary fame got his start faking an almanac, claiming the original author had died and he was replacing him in his usual, slightly trollish way. And then on top of this we get some bigger publications. So we've mentioned, Lilly's Christian Astrology, but also these different guides how to, and evolvement.
Danny Buck: It's quite interesting because again, some of these do bring up witchcraft and the ways that astrology can be used against them. Finally, we've got that medical product that this ability to accurately understand people's maladies was quite important. In particular, I find it quite interesting a reference in the Great Yarmouth corporation book to Mark Prynne helping a distracted man in the town's bridewell. So this is the poor relief, the precursor to the workhouse. And again, [00:11:00] distracted, it's a very vague term, but suggests some kind of mental illness. That somehow this astrological conjunction, and again, it fits into our sort of later idea of things like lunacy and that connection between the stars and mental health that still remains current into the 19th century.
Danny Buck: Finally, there's this element of what they could do for you. Well, they can find the things you've lost. So in particular, we know that Mark Prynne found a variety of objects, and it's been satirised by poets afterwards that he could find anything from a calf to a windmill or a millstone, but certainly there's evidence of finding things like a particular, a man called John Sparke, a sailor nearby who had a lost hat, a cushion, and I think a gold ring, so these are an interesting variety of small items that could be easily lost. Again we don't know how much this is cold reading, that he somehow being able to talk to them, is able to deduce what's going on. Or, again, if he's being consulted, he's not necessarily successful.
Josh Hutchinson: It's interesting, you mentioned William [00:12:00] Lilly, and I just want to point out that one of his books showed up in Connecticut in a witch trial of Katherine Harrison and was used as evidence against her.
Danny Buck: That is fascinating. I find that astrologers are still, they are the more acceptable side of magic. At least, your official names, your Lillies,and they've got a high status. They're protected by, they've got connections. William Lilley, he claimed that he'd spoken to King Charles and advised him to not try and escape Carisbuck Castle. it's easy to say after the event, but he also advised parliamentarian generals. And again, there doesn't need to be anything therefore incompatible for some people with astrology.
Danny Buck: But there was also a fear. William Lilly, as well, mentioned there was fear he was accused of being a juggling wizard and imposter. There's a fear about them being compared to necromancers, so being able to somehow predict [00:13:00] using the dead. And again, there's an earlier generation there responding to men like John Dee and John Lamb, who were certainly in this box of people who are engaging in dark magic and dark practice that was unacceptable. Judith Bonzol, in her guide to William Lilly's life, mentioned that he is someone who is afraid of this line, and in particular he offers anti-witchcraft medical treatments, which actually is quite interesting because it's very much linked to the kind of witch bottles, which obviously we've looked at before, where he mentions the need to boil the patient's urine together with pins, nail parings, and the hair of the victim as a remedy against witchcraft.
Danny Buck: But he gave the example that's a relatively scientific explanation. These are natural experiments and work by sympathy, in order to torment the witch and draw her out of hiding, which then, in theory, brought relief to the victim.
Danny Buck: Of course, the most recent volume of Lilly's publications came out in the 1680s, so in time to be influencing the [00:14:00] beliefs of people in Salem.
Sarah Jack: Who was Mark Prynne?
Danny Buck: I've mentioned him a couple of times now. I've found him a wonderful figure. He's one of these people that just jumps out of the records in a really interesting way. Again, I'm very grateful to Peter Elmer, the excellent historian of witchcraft, who's certainly retired now, and getting a chance to speak to him when I was at UEA. And he brought this to attention. He, again, in his index to his wonderful Politics and Witchcraft, he brought up a lot of the details I'm going to rely on. We are always able to see so far because we're standing on the shoulders of giants.
Danny Buck: But he is a fascinating figure. He's definitely an amateur astrologer. Unlike La Neve, unlike Lilly, it isn't his full time job. He's mostly a tenant farmer. In the town, he's renting land from the local ministry at one point and using that. So this is almost like a sideline, as the Americans say a side hustle, to provide a little bit of extra income. So we don't know much about his family, where [00:15:00] he's come from. We do know he's educated, because he's noted as having a very large collection of books for the time, of theological, historical, and philosophical books. Again, he particularly mentions Moulsons Almanac, who we've described as a brief of the famed Shepherds. And we know he's being employed by local residents. So we've got hats, pillows, are definitely being searched for. John Taylor claims a lost cow, calf, horse or cart, silver spoon or bodkin, knife or ring, millstone, windmill, cork. But I think he, again, is being a little bit ridiculous. We know he's being paid 30 shillings, which is quite a lot of money, for curing one Tills, the distracted man who I mentioned earlier.
Danny Buck: And we know that this medical treatment is already current with people like La Neve. This all suggests he is in demand, he is someone who's being employed quite regularly, even if this isn't his full time career.
Josh Hutchinson: What do we need to know about his landlord, the minister?
Danny Buck: We're very lucky that there's an interesting connection here.[00:16:00] Prynne is renting land from Matthew Brooks. Matthew Brooks, as we mentioned a little bit last time, was a veryLaudian minister in a town that was very Puritan, so they did not get on well. So he arrives at the town in 1630 in the middle of a crisis, where they're trying to handle the presence of the town's Puritan minister, who's being pushed to one side by the Dean and Chapter of Norwich, the more Laudian authorities. And he starts making a splash pretty early. By December 1631, he marches into the church and reads the 1627 injunctions against the Puritan minister, which means he's then arrested by the town's corporation. So in particular, Henry Davy, Thomas Green, Ezekiel Harris, and a man who we're definitely going to come back to later, Miles Corbett.
Danny Buck: Because of this, he sends a petition to the king. He's supported to the hilt and in response those people [00:17:00] arrested him were arrested in turn for a while. The king sides with Brooks, he gets authority from it. Brooks works very closely with the bishop of Norwich, Wren, from 1645 onwards, and he carries out a campaign that's really aggressively anti-Puritan. He makes the church look nice. He brings in stained glass windows, he gets rid of the raised seating used by the Puritan authorities so they could look down on the folk of Yarmouth and keep an eye on them, make sure they're behaving properly in church. And this feud between Brooks and Corbett deepens in 1637, when Corbett is accused of harbouring two รฉmigrรฉ nonconformist ministers, so some real religious radicals, who'd come over to Great Yarmouth, smuggled in a lot of anti-Laudian books and hidden, pretending to be soldiers who'd been fighting in the Netherlands, and they take dinner in Miles Corbett's house, allegedly.
Danny Buck: Brooks is very diligent about investigating it, like a [00:18:00] little detective. This gets worse from 1640 as Wren, his bishop protรฉgรฉ, has moved on to Ely and, obviously with the collapse of the royal government and the collapse of the episcopate, the Church of England, there's a lot of tension for locals. And we are helped by what for me is a lovely document, a very fascinating document from the Parliamentary Archives, as he writes a petition to the House of Lords saying, 'can you stop them bullying me?' It's not great stuff for, Brooks. Brooks, sadly, I think at one point he mentioned he's being threatened by the wife of the alderman that she's going to throw lime and blind him, lime in his eyes, along with sand. His assistant, Thomas Cheshire, who we're going to come back to, is being, when he's walked through the very narrow streets in Great Yarmouth, which are called rows that go up and down to allow easy fishing in [00:19:00] the town, he's jostled, he's got people slamming their elbows into his back, and he's forced to leave in 1638.
Danny Buck: The saddest example, if you'll forgive my tangent, because this is such a rich colour, that while Brooks has gone to London to defend himself about attempts to try and remove him, there's a large group of angry, drunken locals get together. They have a big bonfire outside his house. They go to Ezekiel Harris, who obviously holds this grudge against Brooks, and they get roaring drunk. He provides them with massive beer. They then turn up to this bonfire. There's supposedly three of them in disguise as the three most important people in the kingdom. Considering this is 1640, I think it's likely you've got the Archbishop Canterbury, William Laud, because it gets mentioned later, the King, and probably Black Tom Strafford, the Earl of Wentworth. They're having this massive party. They, obviously Brooks isn't there. Instead it's just his housemate and his poor, [00:20:00] heavily pregnant wife and their eight children, terrified. And these mass mob comes out knocking on the door, demanding entry in the name of the Archbishop of Canterbury, presumably the man in costume. So again, there's a real tension already, this desire to purge the town of people they see as dangerous and too lenient and not Puritan enough. And it's this crowd that Prynne is hanging out with, so again it's one of the things that's going to be a black spot against him with the Puritan authorities.
Josh Hutchinson: You mentioned Miles Corbett. Can you introduce us to him?
Danny Buck: Miles is a fascinating figure in his own right. So he's the second son of Sir John Corbett, a baronet from Sprowston. That probably means very little to you. Hopefully, there's a Sprowston somewhere in America amongst the other many English renamed settlements, but this one is a slightly unimpressive outskirts of Norwich today, but again, it's [00:21:00] not an unpleasant place.
Danny Buck: He's a well-educated man. He goes to Christ's College, Cambridge in 1612. He attends Lincoln Inn. He's training as a lawyer before being called to the bar in 1623. In 1625, he becomes the town recorder for Great Yarmouth, so that's a role which encompasses both your town's legal expert, lawyer, but also having a role acting as a judge in court cases.
Danny Buck: Obviously it's very important we're coming back to the witch hunt. His brother was the MP for the town and was arrested by King Charles, as well, the five members who resisted his call for a loan to try and sponsor the war against Spain and France,and sadly dies in prison, which again, likely one of the reasons why Corbett is so anti-government and so angry with the Church of England there, as well as his time in Cambridge.
Danny Buck: He also undertook the role for King's Lynn and Aldeburgh recorder, which again is quite interesting, because both of those towns are towns that are touched by the [00:22:00] witch hunt. And again, one of the things I've always wanted to do is to really get into depth and look at some of these communities, because also Southwold is well connected to Corbett.
Danny Buck: Is he someone who's helping to persuade Matthew Hopkins to come along the East Anglian coast, that all these towns are towns which he's connected to? This is something thathopefully Marion will find the answer for that. I'm looking forward to that as part of her wonderful Seven Counties project, but he's definitely someone to keep an eye on for that.
Danny Buck: His allies might say he's a very rigorous man, legally trained, has a very important role to play in the Long Parliament, and he remains as MP up until 1660, so obviously proves himself loyal. He's involved in Ireland, as well, during the Commonwealth, trying to sort out land there. But for his enemies, Taylor describes him as a stiff cathedral hater, a utopian of no religion, and whose [00:23:00] fired zeal led him to be cruel to toothless aged ministers. Even crueler, newspapers in the 1650s were comparing him to the devil, saying he was very dark, which again, I always wonder again, he's someone from Sprowston. Is he quite swarthy? We don't know. There's a couple of lovely prints of him, where he looks he's doing all right for himself in the 1650s, he looks quite prosperous.
Danny Buck: And one of the lovely things we've got in the Norfolk archives is this little paper, it's like a two pieces of A5 folded together to form a little booklet. Which is rather touching, because it notes the date when he was married, and it notes the exact date to the hour his children were born. And obviously this is something he kept with him, which I find very sweet. He's a very human figure despite all this. So his role in the witch hunt? Obviously then we've said that he's the recorder. He's the one gathering the evidence. He's also, in his role as town clark, he's keeping an eye on the papers, and he's likely the person who sent the [00:24:00] invitation to Hopkins to come to Great Yarmouth in the first place. So he's deeply enmeshed.As we look, there's accusations he took a much deeper personal interest in the case against Mark Prynne.
Sarah Jack: What kind of charges were brought against Mark Prynne?
Danny Buck: So in 1638 he's first accused of using charms to locate the lost goods of one John Sparke, a sailor. But in 1645, he faced the much more serious allegations of practicing sorcery, so using witchcraft to locate lost goods belong to Anne Can and John Ringer, who's a mason. He's also indicted for using witchcraft on John Howlett, a goldsmith, and his son also named John, conveniently, who were both sick at the time of the trial.
Josh Hutchinson: Since it's been a while since we spoke about the 1645 witch hunt, can you refresh our memories with a brief overview of that?
Danny Buck: So it starts in the 22nd of April in [00:25:00] 1645, with Howlett and his son John being some of the first people to make their accusations of witchcraft. This leads to eventually ten people being accused, six convicted, of which five are hanged for the crime. There's also a second round of accusations in the spring of 1646, six are made, but all six of them are found not guilty.
Sarah Jack: And how did the community respond to the allegations against Prynne?
Danny Buck: As far as we can tell, early on there seems to be this support, the growing support after this, that there's increasing numbers of accusations that follow this. So we have a few more people, as we noted accusers being brought, not just Howlett and his son. But the trial itself, we have an account of Thomas Cheshire, so the man who'd been the assistant to Brooks, arriving and giving testimony, defending,it's the kind of defense where this man isn't a witch, [00:26:00] he's just a con man, but it's still better than being hanged. So there does seem to be some people willing to rally in his support, and obviously he's found not guilty, so obviously the jury are convinced that he isn't someone who's engaged in witchcraft.
Josh Hutchinson: What kind of evidence would they have presented against him?
Danny Buck: So from the collection, from the account we've got, obviously we have the trial records, and we know people are speaking in evidence for and against. But in particular, we have an account, a hostile account to Miles Corbett that mentions that the evidence being brought in front of the jury included Prynne's collection of astrological books.
Danny Buck: So we've mentioned Molson's Almanac, we've also got a book of merry fortune telling with the forms of dice and stars. Also, something which is referred to as a book of circles, so again, presumably these are different forms of charts being used. I've spoken to some people upon this, and they suggest possibly the [00:27:00] Greater and Lesser Keys of Solomon or something called the Picatrix, which are being brought in front of them as official texts. The allegation is that the names of constellations and the names of the astrological forms sound quite demonic. Col Quintinta, Asaf Petita, Zazara Phila, and the allegation is that Miles Corbett is so ill educated he believes them bitter, stinking, and poxy devils, rather than obviously the form of the stars. He names Alabazama, Copernicus, Rombolax, and Mestopheles. So Copernicus the astrologer being treated as a demonic figure.
Josh Hutchinson: How did Puritan beliefs influence the witch hunt and the perception of astrology?
Danny Buck: Certainly there's an element of Puritan beliefs being used to interpret astrological evidence. Obviously, we've talked about William Lilly. William Lilly [00:28:00] had to directly write a book called Christian Astrology, trying to seek to show this connection between astrological formations as a way to determine the future, as opposed to other forms. It's a very strict and narrow vision of what astrology could be.
Danny Buck: Previous people involved in this, obviously, we've mentioned at the start those two controversial 16th century figures. So they've mentioned the sword and ring consecrated as magical elements that could use to foretell the future. Similar to Debora Moretti when she was talking about the carafe that you could look into the crystal, you could look into the glass, you could see images, which is slightly more dangerous as opposed to just looking plainly at the stars. Again, compare that to our classic image of the fortune teller with the crystal ball, that these things are more dodgy. Similarly, I think John Dee allegedly had an obsidian mirror [00:29:00] taken from the Aztecs that he could use to communicate with angels. This is where it crossed over the line. So there is the possibility of that.
Danny Buck: The contemporary astrologer John Gadbury blamed pretenders for critics connecting astrology to magicians and necromancers.You have the astrologer's club, the educated types who could be reliable, and you have those slipping on the other side into magic, so being magicians and necromancers.
Danny Buck: Also, William Lilly himself sought to reject the dark sentence of oracles. So again, you're not seeking to commune with the dead or commune with devils to tell the future. You are just doing a nice scientific analysis of the stars, certainly in the context of the very favored imagination of the 1640s, where omens seem to be everywhere, and the devil's influence everywhere, looking instead of the heavens to more otherworldly and demonic forces. What's the risk? And as we saw that, John Taylor's [00:30:00] account there with that fear of constellations and devils, the two seeming interchangeable for those who don't know quite what's going on there. Then that astrology witchcraft could seem quite similar or close enough, despite the protestations by those people who wanted to prove it otherwise.
Sarah Jack: With Miles Corbett, he was a Puritan.
Sarah Jack: I'm thinking about the war that's happening, this antagonism that's between Brooks and Corbett, and then you've got this amateur astrologist, the devil in the community, I'm used to hearing how the Puritan ministers are seeing the devil in their people, butthey're seeing the devil from the other side right now in this situation?
Danny Buck: So Miles Corbett is a fascinating figure for that. So we said he's a Puritan, but he's not a Presbyterian Puritan. He's not someone who's seeking to build a new Church of England that's going to be Puritan. [00:31:00] He's instead closer in opinion to the kind of American congregational churches. He becomes a leading member of Great Yarmouth's Congregational Church, and that is a source of tension within the town. He writes letters to the corporation saying, 'why are you trying to exclude the Congregational Church from being part of our Puritan community?' Again, this split in the godly is something that's causing increasing tension. One of the fears of the devil is that he appears as angels in raiments of light, and there we have also groups of Anabaptists in Great Yarmouth at the same time.
Danny Buck: How much conformity can you have? In some ways, seeking someone who is obviously outside the pale you can unite around is something important, but this is something that goes way back. The first accusations are in 1638. While Corbett already has, we'd say, congregational leanings, he's communicating with congregationalists, people looking to build a new church the New England way, that divide is only [00:32:00] caused when there's an actual congregational church there. In this way, his role in promoting the witch hunt, in trying to seek to remove the devil, it provides a mirror to how ministers are, as well, I feel. The ministers in Great Yarmouth are involved in other accusations, particularly against Elizabeth Bradwell, a poor woman. We can see Corbett's crusade here as something that feels very personal, but again, we have reasons for thinking so, because of the way it's being treated as such, that it's used as something to ridicule Corbett later, for his superstition, his foolishness to get involved. But I feel, from the fact that he's so intertwined with these accusations, that it's something he takes seriously.
Danny Buck: And this man, who's been sitting there connected to the old regime and all its corruption provides a useful [00:33:00] vehicle to try and engage in this process of reformation and to reunite these two different kinds of godly people to make them move in the right direction. But again, it's one of those tragedies that, despite all this death that he's willing to engage in, it doesn't work really in the long term.
Sarah Jack: What is the outcome of criticism of this astrology being used by a farmer? As we know, Miles becomes a joke to some about this. What other outcomes were there?
Danny Buck: So this is particularly interesting for me. This is what brings it to life, is that this is used as part of a campaign. There's a wonderful poet, who I think we can describe in detail, John Taylor, who is in London during the 1630s. He's originally a waterboatman. He basically just travels across the river in his little [00:34:00] boat, creates ditties and witticisms, and is a very sharp wit. And now he feels a loyalty to the crown, but he also has a particular enmity against Miles Corbett and Corbett's role in London. The Civil War radicalizes him, so he starts producing political squibs in support of the king and against Parliament. But Taylor was arrested by Corbett and the Lord Mayor of London for seditious words against the five members, the people who the King tried to arrest in 1642, precipitating the Civil War. So Corbett becomes a particularly good example for him of someone he can satirize. He sees him as the classic example of the Parliamentarian elite. These people are officious, they're cynical, they are untrustworthy, and as the wonderfully titled poem, [00:35:00] A Brief Relation of the Idiotisms and Absurdities of Miles Corbett, Esquire, Council at Law, Recorder and Burgess for Great Yarmouth, they're idiots. He creates a wonderful 18 page pamphlet poem which lists 11 idiotisms in total.
Sarah Jack: And you're going to recite the 18 pages.
Danny Buck: Sadly, the last couple of pages have been damaged, but I will have to bring up some wonderful passages on the Corbett trial. This isn't the first time he attacks, Corbett. He does create a satirical parliamentary speech, which is allegedly by Corbett, which again shows his gullibility and his cruelty. And there's another one, 1641, which brings up the witchcraft case again, allegedly about the sort of things that Corbett's done in the year 1641. In the Idiotisms, we have, supposedly, allegedly Corbett presents a dog to the sessions for the crime of stealing some meat and accuses a man of stealing his own goods, even sort of him [00:36:00] getting drunk in the sand dunes outside the town. In particular, by Corbett's credulousness, his ill education, that means he sees Prynne as such a threat. It is a really good way to show the recorder's supposed injustice, credulity, and ignorance. So again, he can ridicule the recorder, he can ridicule puritism.
Danny Buck: Again, it's something that we can come back to because it's a theme that develops later, particularly after the Restoration, and about how people view witch hunting in general, which is part of the sort of end of that. But in this case, it's particularly useful, because he spends so much local detail trying to explain this case and explain why Corbett is useless.
Danny Buck: But he also does it in a way that feels quite modern, that what he ridicules isn't that somehow Prynne is a particularly skilled astrologer. He's just a con man. And it's part of the [00:37:00] expression of the idiotism of Corbett, is that he falls for this common man and sees him as a real danger, so just this sort of part time crook.
Danny Buck: 'There was a juggling, cunning man of fame, a nickname conjurer, Mark Prynne by name, whose skill was in astrology so great, that by that art he many folks did cheat. This Mark, pray mark me now that what here I write, could many fiends and planets recite, and more strange magic words from him would drop, there are in an apothecary shop.'
Danny Buck: Lovely bit where he describes where Thomas Cheshire has proven that Prynne is innocent. 'The substance of the book did straight explain to be as far from Master Corbett's talk as oatmeal is from eggs or cheese from chalk. And by that book's virtue we dare both to swear that no man can ever be a conjurer. They therefore, prayed the jury to conceive [00:38:00] the law cannot this man of life bereave. By their verdict, Prynne not guilty found and escaped a Popham check twixt sky and ground, and there the learned recoverer gained much credit, as some said, if they did not lie that said it.'
Danny Buck: So yeah, it's stirring stuff you could imagine around a pub after a few drinks.
Josh Hutchinson: What ultimately happens with Mark Prynne?
Danny Buck: This is the thing that, again, intrigues me with so much of this, that ultimately I don't know. He's found not guilty, he disappears from the record. Obviously we know that La Neve's almanacs continue into 1661. But we don't really hear much more about Prynne. Doesn't help that I've seen about four or five different spellings of his last name, anywhere from Pryne to Prince. And I know that Marion Gibson's new book is going to go from the ground up. I'm sure she has some tasty titbits for us about his life and career, but sadly this is where his story [00:39:00] ends, obviously a court case triumph for him, but sadly no further details on that.
Sarah Jack: Which I mean, we find that over and over, we hear, we have these court cases, they're intriguing, there's some details, we find, we get a look into a life and then that's the last word.
Danny Buck: Just lucky to have this much snapshots of him and Elizabeth Bradwell that mean we can build the sort of picture of their life and their beliefs, and again how these beliefs are changing, which I think is the most fascinating thing. I think one of the interesting elements in England is how this represents the peak of witchcraft beliefs and how already some of the themes of cynicism and rejection of witchcraft are starting to drop in. Obviously, there's still people like Joseph Glanville talking about witchcraft into the [00:40:00] 1680s. But by 1660s, we have Hudibras, the great epic poem about the life of the Restoration, but also looking back at what has happened in England during the Civil Wars and Commonwealth. And again, one of the first mentions we get of Hopkins and his reputation, along with the myth that he himself was hanged as a witch.
Danny Buck: So certainly that spirit of seeing the Puritan enthusiasm as being falling for fraudsters or an overenthusiasm about this is already coming out of Taylor's work in the middle of the 1640s, that these themes of how puritism is seen as an overreaction, it's interesting how this story is having much wider resonances.
Josh Hutchinson: What happened to Corbett with the Restoration?
Danny Buck: [00:41:00] He's elected to Parliament, and then people remember he's one of the regicides. He's the last person to sign the king's death warrant. So there's a general pardon, apart from the regicide, so he escapes to the Netherlands. So he's there with a group of regicides, and he's eventually caught in a daring raid by George Downing. If you want to know some of this detail, Charles Spencer's Kiss the King has a very vivid account of this. He's brought back. He has a rather touching last meal with his wife. We talked about he's obviously kept a record of her life alongside his, and is then executed for treason. So hanged, drawn, quartered, as you'd expect. So rather a grim end.
Josh Hutchinson: Is there anything else you wanted to touch on today?
Danny Buck: I also would recommend Bernard Capp. Bernard Capp is a really excellent writer in general on Stuart culture, but in particular in this account. He's [00:42:00] written.a very good biography of John Taylor and his fascinating life but also on astrologymore generally, definitely worth a check if you want to find out more of this stuff.
Sarah Jack: And now for a Minute with Mary.
Mary-Louise Bingham: November 23, 2023 was the last time that I visited Salem for at least one year. It was a special visit, because I went to Proctor's Ledge, not only to pay my respects to the 19 men and women who were hanged there in 1692, I also memorialized 19 men and women who were wrongfully accused and murdered for practicing sorcery and black magic as recent as October of 2023. These innocent women and men named came from countries such as Nigeria, South Africa, India, and the United States of America. I also tell the listener when that person died and the [00:43:00] circumstances of their brutal deaths. I urge you to watch this video on YouTube titled 'End Witch Hunts at Proctor's Ledge.' The link to the video will be in the show notes. Thank you.
Sarah Jack: Thank you, Mary.
Josh Hutchinson: Sarah has End Witch Hunts News.
Sarah Jack: End Witch Hunt News, a non profit organization, Weekly News Update. Thank you for joining us again this new year in unraveling obscure yet familiar witch hunt stories, true stories that persistently unfold in violence and the death of vulnerable and innocent society members today. We anticipate engaging with you each week as we navigate diverse and nuanced perspectives on magic, witchcraft, and the spiritual and supernatural across time, governments, cultures, and religions.
Sarah Jack: We must all respond to the destructive role of witchcraft fear driven actions. Exploring the intricacies of both historical witch trials and the ongoing [00:44:00] crisis of witch hunting alongside experts provides us with the necessary insights to take meaningful action. Witch hunts are a disturbing reality that persist, and as part of our podcast community, you play a crucial role in the collective advocacy. Thank you for tuning in, sharing our episodes, continuing the conversation with your sphere of influence, and asking leaders to take action.
Sarah Jack: Very recently in Malawi, there has been a heartbreaking incident of an elderly woman nearly buried alive after being accused of witchcraft. Recent podcast guest and Malawi advocate, Wonderful Mkhutche, reported that the sister of the accused witch passed away suddenly after a headache. The accusers then spread rumors attributing the death to magical harm caused by the accused. The victim was rescued just in time by the police, but all the perpetrators must be brought to justice.
Sarah Jack: A statement from Advocacy for Alleged Witches reads, 'we urge the Government of Malawi to take all necessary measures to [00:45:00] combat witchcraft accusations and witch persecution. Authorities should ensure that alleged witches are protected and witchcraft accusers, including those who aid and abet witch hunting in the communities, are punished.'
Sarah Jack: But this isn't isolated to Africa. There were individuals burned and killed just a few weeks before the end of 2023 in India, as well. In one incident, in Assam's Sonitpur district, a 30-year-old woman was brutally assaulted and set ablaze by a neighbor and accomplices. The motive behind the tragic attack was reportedly rooted in accusations of witchcraft harm against the accuser.
Sarah Jack: While attacks are still happening, there are advocates and organizations working to intervene. Please learn about these efforts and support them in any way you are able to. Take the action that you can. We must continue to cultivate societal values of compassion, understanding, and justice. It is our collective responsibility as a world community to unite against the inhumane treatment [00:46:00] of every innocent individual anywhere in the world, such as these women falsely accused of causing harm with witchcraft. Spread awareness. Share this information with your friends, family, and on social media. Use your voice to let others know about the urgency of combating witchcraft accusations and persecution.
Sarah Jack: Support advocacy groups. Organizations like the Advocacy for Alleged Witches are on the front line, fighting against such atrocities. Consider supporting them and similar groups dedicated to ending witch hunting. Contact authorities. Raise your voice by reaching out to relevant authorities and leadership. Urge them to take swift and decisive action to ensure justice for victims and accountability for all involved.
Sarah Jack: End Witch Hunts actively supports exoneration and memorial efforts that aim to honor victims and raise witch hunt awareness. Take a stand for justice. Sign our petition at change.org/witchtrials to urge the state of Massachusetts to amend legislation, ensuring the inclusion of [00:47:00] all those wrongfully executed for witchcraft in the Massachusetts colony. Five women faced unjust executions for witchcraft in 17th century Boston, and it's time to clear their names. Let's persist in elevating the voices of both historical and contemporary victims of witch hunts.
Sarah Jack: Unlock the power of supporting our podcast by becoming a monthly donor. Our monthly donors are our Super Listeners. As a Super Listener, your monthly contributions make a significant impact. Visit our website and easily sign up for any donation amount that suits you. Your generosity fuels the content you love.
Josh Hutchinson: Thank you, Sarah.
Sarah Jack: You're welcome.
Josh Hutchinson: Thank you for listening to the first episode of Witch Hunt.
Sarah Jack: Witch Hunt can't wait to meet with you next week.
Josh Hutchinson: So subscribe wherever you get your podcasts.
Sarah Jack: Be sure to visit at our new website, aboutwitchhunts.com/.
Josh Hutchinson: And remember to tell all your friends, families, and anybody you meet on the street all about Witch [00:48:00] Hunt, your favorite podcast.
Sarah Jack: Support our efforts to end witch hunts. Visit endwitchhunts.org to learn more.
Josh Hutchinson: Have a great today and a beautiful tomorrow.
This episode examines what connects witchcraft, possession, exorcism and the modern Roman Catholic Church, with special guest, Dr. Francis Young, esteemed folklorist, author and historian in the field of religion and belief. Dr. Young guides us through the intricate world of Catholic demonology, shedding light on the complex relationship between witchcraft and demonic possession. Exploring the dichotomy between official doctrine and popular beliefs, we touch on the cultural and regional variations in belief and practice among Catholics globally. Dr. Young’s insightfully provided a fascinating explanation on how diverse interpretations of these phenomena manifest within different communities. We explore the risks of exorcism, examining the tragic case of Annaliese Michel and its lasting impact on the church’s approach to these rites. As the episode unfolds, we contemplate future navigation of witchcraft and exorcism. Join us as we continue the message and questions: Why do we witch hunt? How do we witch hunt? How do we stop hunting witches?
Josh Hutchinson: Welcome to Thou Shalt Not Suffer: The Witch Trial Podcast. I'm Josh Hutchinson.
Sarah Jack: And I'm Sarah Jack. We have an intriguing episode for you.
Josh Hutchinson: In this episode, we speak with Francis Young, author of Witchcraft and the Modern Roman Catholic Church.
Sarah Jack: We'll explore how the field of Catholic demonology has transformed since its dogmatic definition in the 13th century, leading to a more structured understanding of demonology.
Josh Hutchinson: We'll delve into the ethical and moral concerns surrounding exorcism. Dr. Young illuminates the potential risks and dilemmas inherent in this ancient practice, highlighting the importance of preserving human dignity and avoiding harm.
Sarah Jack: We'll also touch on the structural and hierarchical approach of the church to exorcism, a system designed to ensure caution [00:01:00] and respect for the gravity of these rituals.
Josh Hutchinson: Our journey will also cover the impact of the charismatic movement and the Satanic Panic of the 1980s on the church's approach to these supernatural practices.
Sarah Jack: Cultural and regional variations in beliefs and practices around witchcraft and demonology present unique challenges, as we'll discuss exploring how the church navigates these diverse interpretations.
Josh Hutchinson: A crucial aspect of our conversation was the tension between skepticism and belief. We'll revisit how the church balances these opposing forces, especially in a modern context where both extremes present challenges.
Sarah Jack: The legal and canonical framework governing exorcism within the church is another point we'll explore, understanding how these laws shape the practice today.
Josh Hutchinson: We'll also reflect on some controversial cases of exorcism and how they've influenced the church's stances and practices regarding demonology.
Sarah Jack: We'll [00:02:00] conclude with a forward-looking discussion on the church's future approach to witchcraft and exorcism, considering the global diversity of beliefs and practices.
Sarah Jack: I'm thrilled to introduce Dr. Francis Young, a UK based historian and folklorist specializing in the history of religion and belief. He's authored and edited and coauthored over 20 books, noteworthy for his authoritative insights into early modern English Catholicism, monastic history, and history of exorcism and magic. You will want to stay in the loop with his work and musings on Twitter, @drfrancisyoung.
Francis Young: So I'm Francis Young. I'm a historian of religion and belief. I've written a number of books on the subject of the history of supernatural belief, and several of those do touch on the subject of witchcraft. My most recent book, which is really relevant to the subject of witchcraft, and in particular belief in witchcraft in the modern world, is Witchcraft and the Modern Roman Catholic [00:03:00] Church, which came out in 2022.
Sarah Jack: What do we need to know about defining witchcraft?
Francis Young: The question of defining witchcraft, I think, is an almost notoriously difficult question. There are some scholars today who would almost give up, when it comes to defining witchcraft and say that, witchcraft is whatever people who consider themselves to be witches do, or it is whatever people who are accused by others of being witches are said to do.
Francis Young: I think for the purposes of the book that I mentioned about the modern Roman Catholic Church's engagement with the issue of witchcraft, I took the view that a definition needs to be established which isn't necessarily completely watertight from an objective point of view, but is a definition that corresponds to the way the Roman Catholic Church treats the idea of witchcraft.[00:04:00]
Francis Young: And so, on that basis, the definition I went for was instances where a human being is said to have caused some kind of supernatural evil to someone, or channeled some kind of supernatural evil, as distinct from the very ancient belief in the Christian church that the devil is active in the world, or demons are active in the world, and cause things like demonic possession and demonic vexation and so forth, without the intermediary of human beings.
Francis Young: So when that kind of stuff is said to involve a human agent, Then, broadly speaking, we're talking about what might be termed witchcraft, but that's just a working definition based on the way the Catholic Church has engaged with this.
Josh Hutchinson: And would that definition apply both to the clergy's official position and what the members view as [00:05:00] witchcraft?
Francis Young: I mean, yes, you're right to raise that distinction, because it really is a crucial distinction between popular Catholicism and official Catholicism. And my book is really focused exclusively on official attitudes. And what I mean by that is the pronouncements of popes, the pronouncements of official documents that have been ratified by the Vatican, the views of bishops and the exorcists that have been appointed by diocesan bishops. Now as soon as you get into the writings of exorcists, you do start to tip over into the personal. Personal views of exorcists are expressed in their writings, as well as any kind of official positions taken by the church hierarchy.
Francis Young: But to explore what Catholics on the ground actually think about witchcraft is, beyond my skill set, that would [00:06:00] require the work of multiple anthropologists, so it's not something which I've focused on for that reason. But, nevertheless, the views that the hierarchy, the views that those who are officially or semi officially authorized to deal with questions of witchcraft, what that gives rise to is some kind of interaction and some kind of compromise and some kind of give and take between popular Catholicism, popular religion, and the officially sanctioned views. But that is a huge source of tension in the Roman Catholic Church's attitude to witchcraft.
Sarah Jack: What is Catholic demonology?
Francis Young: So demonology is a branch of theology which can be traced back really to the Fourth Lateran Council. So in 1215, we have a council, an ecumenical council, held in the Lateran, and the crucial decree of that council which creates the discipline of demonology in [00:07:00] a formal way is the decree stating, dogmatically defining effectively, that Satan was once an angel of light who rebelled against God, and as a result of that, he and the angels who served him fell from heaven and became the demons in hell. So this doctrine of Satan as a fallen angel. Now that's not to say that Catholics didn't believe that before that point, but it hadn't been dogmatically defined. It had almost been a sort of extra biblical aspect of kind of Christian legend, but it becomes defined in 1215.
Francis Young: And what that leads to is theologians like Thomas Aquinas developing their explanations of how demons operate, how the devil operates. Aquinas writes a text called De Malo on Evil, which is one of the key texts in this regard. And, whereas there had previously been angelology, so the study of angels, the [00:08:00] study of spiritual beings that were deemed morally good, that's the flip side of that suddenly develops and you get the development of demonology and a sort of science of, a science of demons.
Francis Young: Now demonology can exist in two forms. It can be purely theoretical, so it can be a kind of inverse angelology studying the nature and behavior of demons, or it can be what I term practical demonology, and practical demonology is the idea that you'll get professionals such as exorcists, would be the most obvious example of that, who will actually derive information about what they believe to be the spiritual world, the evil spiritual world of demons from exorcisms, so from the behavior of demoniacs, from people who are supposedly possessed. Or indeed, of course, in the Middle Ages, you're talking about people like Sprenger and Kramer, the authors of the Malleus [00:09:00] Maleficarum, they are also deriving information about the demonic world from the confessions of people who have been accused of witchcraft. So there are these two aspects of demonology, the kind of the theoretical and the practical.
Josh Hutchinson: In understanding how demonology is practically executed through exorcisms. do we need to know anything about the ranks of the clergy in the Catholic church? Who does the exorcist work for and where do they get their leadership and ideas from?
Francis Young: Yes, I think it's quite important to understand that exorcism is a legal proceeding, effectively, within the Church. It's something which is governed by canons, by the laws of the Church, and there's a very good reason for that, which is that in the early Church, exorcism was a charismatic ministry that was exercised by those who felt called to it, who believed that they in and of themselves were possessed of some kind of, particular [00:10:00] gifting from the spirit that they felt able to exorcise where others couldn't. And of course, that's something which goes right the way back to the Acts of the Apostles, the New Testament.
Francis Young: Clearly, the existence of such people who claim to have special gifts within the church represents a threat to any church which is founded on the basis of hierarchy. Because hierarchy needs to be the source of authority, not charismatic inspiration. And the way that exorcism has developed, it's not been eliminated within the Catholic Church, but it has developed in a highly structured, hierarchical way. The Code of Canon Law, which was last codified in 1983, lays down that the ordinary minister of exorcism, that is to say, the person who is entrusted with this ministry within the Church is the bishop, but the bishop is not, unless in exceptional circumstances, actually going to perform exorcisms [00:11:00] himself, and so it therefore falls to the bishop to delegate to a priest or priests, but usually just one within his diocese, the ministry of exorcist. Now that is a ministry that the priest can only exercise on the authority of the bishop. He has no personal authority to exercise that ministry. Priests don't individually have any authority to do that, unless authorized to do so by the bishop. And indeed, if a priest is going to perform what's known as a major exorcism, a major exorcism being the exorcism of a person believed to be possessed, then he also has to have the specific and explicit permission of the bishop in order to do that.
Francis Young: So while a priest who is authorized as an exorcist can take it upon himself to do certain things, such as, for example, house blessings, to go around and, help those who believe that they are under [00:12:00] some kind of demonic vexation, that, their things go bump in the night, their house is haunted, that sort of thing. That he can do without consulting the bishop. But if it comes down to the point of actually performing an exorcism on somebody who is possessed, then the bishop has to give particular clearance for that to take place.
Francis Young: And in recent years, certainly since, in the last 20 years or so, I think it was founded in 2005, the International Association of Exorcists in Rome has given training to exorcists. And in some cases that's provided in Rome for priests who are appointed to the ministry of exorcist and journey to Rome in order to be trained. Or, as well, The International Association of Exorcists has kind of subsidiary groups affiliated with it that will administer that training in other parts of the world. And that's an attempt to regularize the ministry and to ensure that it's done in [00:13:00] broadly the same way around the world.
Sarah Jack: And, there's a rubric that's followed, or the rites of exorcism?
Francis Young: Yes, that's right. So there is a rite of exorcism that was approved in 1999, and that replaced the ancient rite of exorcism, which goes back to 1614. That was the exorcism of the Council of Trent. So, you know, anybody who's watched the film, the Exorcist, what you'll see there is the old Rite of exorcism from 1614 that remained in force right the way from 1614 up to 1999, when a new liturgy was promulgated. Now that liturgy has in turn been translated into English and other languages. It was only translated into English in 2017, so it's only since 2017 that it's been possible for Catholics to have exorcisms in English. Before that point they were all in Latin, and of course it still can take place in Latin.
Francis Young: But that liturgy is [00:14:00] accompanied by rules, essentially, guidelines for how it's to be used. And these are known as the praenotanda. And one of these praenotanda, number 15, is the one which is crucial to determining the modern church's attitude towards witchcraft, because it talks about people who might come to the exorcist and say, so and so has cursed me, so and so has cast the evil eye on me,so and so is trying to supernaturally cause me harm. And the instruction given in Praenotandum 15 is that is not to be accepted as a legitimate reason for exorcism, and such beliefs are to be discouraged as essentially false belief. So there is in theory, therefore, a sort of, I wouldn't say a ban, but there is in theory a, guidance which would indicate that exorcisms in response to a belief in witchcraft shouldn't take place.
Francis Young: Now, does that mean that [00:15:00] the Church actually teaches that such a thing as witchcraft isn't possible? No. I don't think that it should be taken in quite such a strong sense. But it does indicate a tradition which is rather skeptical of the idea of witchcraft. But having said that, when this rite was translated into the various languages, in each case, the bishops conference of the country for which it was translated added a set of interpretative documents, which effectively say how they think those bishops in that country think that this particular rite should be used within the cultural context of that country. And so within certain cultural contexts, but for instance in countries in Africa, there is much more of an emphasis on the possibility of witchcraft, whereas in other contexts, so for example, the French Bishop's Conference totally rule out any possibility that there could be, any [00:16:00] response to belief in witchcraft. So there is great variation across the world in the way in which these, these guidelines are implemented.
Josh Hutchinson: And what is the relationship between witchcraft and demonic possession?
Francis Young: Yeah, that's an interesting question. The idea of demonic possession is far older than the idea of malefic witchcraft, that is to say, the idea that people in league with the devil are causing harm, which, within the context of Christianity, is a belief that really only dates from the late Middle Ages. It's a newcomer, to the scene, really, compared to many of the beliefs in Christianity. The belief in demonic possession of course goes way, way back to, the New Testament, back to ancient Judaism. Indeed, all the way back to the ancient Near East more generally. In fact, I think some of the earliest writing that we have in the world relates to exorcisms of ghosts and things like that [00:17:00] from Mesopotamia. So that's a very old belief.
Francis Young: And the idea that there is a connection between witchcraft and possession is something which doesn't really happen until the early modern period, doesn't turn up until the 16th and 17th centuries. And I think there's one major reason why the idea of witchcraft becomes popular as an explanatory tool for explaining why people are experiencing what they think are the symptoms of demonic possession. Because the traditional view was that the devil has power over people through their sin, and therefore, if somebody commits a sin, the likelihood is that they might be possessed by the devil or vexed by the devil in some way. But cases occurred in the early modern period when apparently innocent people were experiencing these symptoms. And so witchcraft effectively serves an explanatory role to account for innocent people experiencing demonic possession and [00:18:00] vexation.
Francis Young: So in other words, a human agent gets involved and projects demonic power, sends the devil, if you like, to go and annoy somebody, or indeed, in some cases, to possess that person. So the idea of bewitchment becomes elided with the idea of demonic possession, and by the 17th century, these things are almost totally elided. And in fact, you've got, people who are engaging, practical demonologists, whatever you want to call them, who are simultaneously engaging in a ministry of exorcism, but also what Is effectively a ministry of witch finding. And so these two things become very intimately linked, but it's quite a late development.
Josh Hutchinson: What is behind the revival of interest in witchcraft and possession?
Francis Young: This is something which I have coined a term for, in my book, which is neodemonology, and this is a movement which I see within the Roman Catholic Church, and particularly [00:19:00] within this kind of professional cadre of exorcists, which begins really in the 1980s. And it's, in part, a reaction to the skeptical atmosphere of the 1960s and 70s, when many Catholic theologians were moving away from the idea of any kind of theological engagement with the demonic, the reality of the demonic.
Francis Young: You had theologians like Herbert Haag writing his book, Farewell to the Devil,denying the personal reality of the devil and so forth. So it's in part, it's a kind of conservative backlash, a reaction to that. In part, it is something which grows out of the slightly paranoid Catholicism of the late 19th and early 20th centuries, which we might associate with Leo XIII and his writings on Freemasonry and his belief in Satanic conspiracies, which feeds into a particular [00:20:00] event in the 1980s, which is the Satanic Panic.
Francis Young: And I think that the Satanic Panic was hugely influential, clearly, on Pentecostals, on charismatic Christians, on evangelical Christians, on their conceptions of demonology, but it's also had an impact on Catholicism, and I think that it fed into an existing kind of conspiracist mindset, which existed among some Catholics, which of course had for over a century been lurking in the background of some kind of Catholic attitudes, and particularly the attitudes of Pope Leo XIII.
Francis Young: So yeah, I think neodemonology is this idea that exorcism is something that is absolutely crucial, that the devil is very active and at work in the world. The idea of witchcraft is fairly marginal still, though, [00:21:00] I think, within that kind of neodemonologist view. What I would say that neodemonology has done with witchcraft is to broaden its meaning so widely that it's almost become a meaningless term. So when you read the writings of contemporary exorcists, they will often use the term witchcraft, not just to mean what I've defined it as in the direction of demonic power by a human agent towards someone to possess or vex them, but they will define it as any kind of dabbling in the occult. So any kind of involvement with New Age spiritualities or involvement with occultism or involvement with contemporary neo paganism, for example, will get written off as witchcraft. Now, clearly if you are so liberal with your use of the term witchcraft, it will quite quickly lose any [00:22:00] kind of meaning, and I think this is a particular problem in the contemporary Catholic church, because you've got neodemonologists within the developed world, who will be using the term in this very generalized sense. And yet you've also got, within the developing world, you've got, exorcists who are using witchcraft in a much more precise sense and a sense that is perhaps more recognizable from earlier phases of Europe's history, in terms of people who are believed specifically to be causing supernatural harm to others, people who are therefore at risk of persecution because they are believed to be causing supernatural harm to others.
Francis Young: And so I think that, in the church globally, there isn't much discussion of this, and as a result, there's huge semantic confusion about what's being talked about when the issue of witchcraft is raised.
Sarah Jack: I read Bill O'Reilly's Killing the Witches. I don't know if [00:23:00] you've had a glance at that, but he takes the story of Salem and he takes this, his book into this focus on the Exorcist film and talking about demon possession. And I was so taken off guard and didn't even realize at that point what a tie witchcraft can have to demon possession.
Sarah Jack:
Francis Young: Yeah, no, I think that's a really important point to make. And I think that, one thing that I've written about with regard to the 17th century is the way in which witchcraft becomes a greedy concept. In other words, a kind of a concept that eats all the other conceptual frameworks that people have about the supernatural. Everything becomes witchcraft. And the way in which possession, which as I say, is an ancient idea, going way, way back to the New Testament and beyond. It just becomes eaten by witchcraft and it becomes bewitchment. And the two are utterly inseparable,indistinguishable.
Francis Young: And [00:24:00] almost in any case where someone is showing those traditional symptoms that had classically been associated with possession, a witch will be sought because, this must surely be caused by a witch. And yet, what I'd emphasize is that's such a new idea, that's a recent thing that's come in to Christian tradition. No one before the 13th century certainly would ever have thought that way. They wouldn't have said, 'Oh, a witch must be involved.' The church had, of course, had a more skeptical attitude and had seen claims of witchcraft and sorcery as imposture and this, I think, is very much a tension in the modern Roman Catholic church, too.
Francis Young: So you've got those who are very concerned about the church's reputation and see any kind of endorsement of the reality of witchcraft as a kind of, potential reputational damage for the church, that the church has to be seen as beyond superstition. But you've got others [00:25:00] who, particularly if they're working in the context of developing countries where belief in witchcraft is so normal as to be an accepted part of life, and indeed it would be abnormal within that society to deny its reality, they would say, 'you can't go down this line of skepticism because otherwise you're pastorally abandoning the flock.' They're asking questions about witchcraft, they're asking spells to be dealt with, they're asking bewitchment to be dealt with. If Catholic priests are refusing to have anything to do with this, then they are ceding territory, spiritual territory, either to animist witch doctors or, potentially, to Pentecostalist preachers, and therefore the Catholic Church is losing ground.
Francis Young: The Catholic Church is caught between a rock and a hard place, because if it is too skeptical, then it will lose face in the developing world, and [00:26:00] if it's too credulous, it will lose face within the developed world. And I'm not sure it's a tension that can be resolved, and really it's a question I wanted to grapple with in this book, can a global church, a truly global church like the Roman Catholic Church, actually successfully adopt a single coherent line on something which is as culturally specific as witchcraft?
Francis Young: Because I said at the very beginning, it's incredibly hard to define what witchcraft is. People in Uganda might think that witchcraft is people who are secret cannibals, and therefore they live in fear of cannibalization. People in southern Italy might primarily think of witchcraft as being overlooked by someone with the evil eye. Now those are such two profoundly different conceptions of what witchcraft is, there isn't really any commonality between them. And I think these culturally specific and linguistic [00:27:00] issues are huge. Every language has got a slightly different word for supernatural harm caused by, agents of the devil or whatever you want to say, and they all have slightly different meanings. They all have slightly different connotations. It's not something where you can simply say, oh, we all know what witchcraft is. We all have some kind of agreed cultural parameters. for what it is, because we just don't.
Josh Hutchinson: And given all those differences, what could the Catholic Church do to prevent witch hunts from breaking out?
Francis Young: Yeah,the Catholic Church has a mixed record on this. There are cases where Catholic groups, particularly in Africa, have led witch hunts, and it's something which has been, yeah, connived at, really, by the Catholic clergy. When it has been exposed, generally speaking, the hierarchy has clamped down on it.
Francis Young: And for example, in Uganda, there were, in [00:28:00] the 1970s and 1980s, there were instances of lay Catholic witch hunting by devotional groups, but once they were clamped down on, they became these non violent campaigns of attempting to destroy what were believed to be instruments of witchcraft or to force people into confessing that they had been involved in witchcraft. And what some anthropologists have argued that this has a positive effect, in that it allows people to confess to have been witches, and therefore reduces the potential danger to those people because they can be re, accepted within their communities, and there's less danger of vigilante violence against them. But there's more than one way of looking at that, clearly. The classic case, which I think was a bit of an embarrassing moment for the church, was the case of Archbishop Emmanuel Milingo. He was the [00:29:00] Archbishop of Lusaka in Zambia, so the head of the church effectively in Zambia. And he was performing, in the 1980s, he was performing mass exorcisms, which essentially were unbewitchings because of the particular cultural understanding of possession as being something caused by witches. And this caused great concern within the Roman hierarchy, indeed from Pope John Paul II himself, and Malingo was ordered to go to Rome.
Francis Young: Now what the Church believed would happen was that this would stop his ministry, but in fact, he just restarted his ministry in Rome, in Italy, and it defies all the expectations that we might have, all the cultural expectations that sociologists and anthropologists might have, where they might see belief in witchcraft as something characteristically African, for example. Apparently not, because he was as popular in Italy, particularly Southern Italy, as he had been [00:30:00] in Southern Africa. And huge crowds turned out, people started manifesting what they believed were symptoms of possession and so forth. And, yeah, he had a hugely successful ministry and eventually ended up being excommunicatedby the Roman Catholic Church.
Francis Young: That I think has several lessons to teach us. And one of it is that these heavy handed attempts by the central church to impose its cultural norms on developing countries don't seem to work. And secondly, that the expectations that we have about witchcraft is an African thing or it's a Papua New Guinean thing or it's something which we associate with the developing world. That doesn't seem to be truly the case. It's more complicated than that. So yeah, I think that the Milingo case is fascinating and I think it probably explains why the church subsequent to that has taken a very softly approach, or indeed almost buried its head in the sand when it comes to the issue of witchcraft.
Sarah Jack: I was interested [00:31:00] in finding out a little bit how the case of Anneliese Michel revealed previously private exorcism details.
Francis Young: Yeah, the case of Anneliese Michel is unique. It's the only case where we have complete documentation of a major exorcism that I know of. And the reason for that, of course, is because the priests who exorcised her were tried for unlawful killing. I'm not sure of the exact charge that was made against them under German law, but certainly they were accused of being responsible for her death. And therefore, of course, all of the documents in the Diocese of Wรผrttemberg were made public, because they were part of the trial evidence. And so we know every detail of that case. It was a huge embarrassment for the church in Germany. It was a huge embarrassment for the Catholic church in Europe.
Francis Young: I think that it created a reluctance amongst the bishops conferences [00:32:00] of Europe to endorse exorcism. It also came at a time in the 1970s when faith in demonology was at a low ebb in the aftermath of the Second Vatican Council. So in fact, before the Michel exorcism in 1975, a document called Christian Faith and Demonology had been issued as one of the post-conciliar documents in the aftermath of the Second Vatican Council, which didn't officially change any of the Church's teachings on demonology, but it very much emphasized the importance of caution, skepticism, downplayed the demonological tradition. And I think it's against things like that that the later neodemonologists were reacting against that.
Francis Young: In terms of the role of witchcraft in the Michel case, Annalise herself claimed that she had been cursed at birth, that someone in her village had been conspiring against her, that there were evil people who [00:33:00] were trying to introduce demonic influences in her life. This is the kind of stuff which very much kind of resonates later with the Satanic Panic, the idea of children being offered to Satan as babies and cursed at birth, and this kind of thing that then explains supposedly later manifestations and involvement with the occult and the need for exorcism at a later stage, although I think that in the case of the Michel exorcism, it also arises from Bavarian popular Christianity and a much older kind of folk tradition of suspecting people of witchcraft within rural Bavaria. It has international kind of ramifications, but it also does have culturally specific aspects that are rooted in that kind of Bavarian popular Christianity.
Josh Hutchinson: And in her case, was anybody named as a witch?
Francis Young: Yes, there was somebody named, but I think that it was somebody who had long since died.[00:34:00] The issue of naming people as witches is, I think, an interesting one, because in the West, certainly, it's something which really falls into abeyance in the 18th century. So whereas in the 17th century, people who were bewitched would often make an accusation against a specific person, who then obviously at that point, might end up being put on trial for that. By the 18th century, largely as a result of the fact that the law has changed in many countries, and certainly in England, the 1735 Witchcraft Act has made it a crime to attempt an imposture of being a witch, and the focus is on the kind of the vigilante violence against people who accuse their neighbors of being witches, that people start to make general claims about having been bewitched, but very rarely is anybody named. And this is what Owen Davies calls witchcraft without witches. The accusation of witchcraft is made, but it's not directed against anyone in particular.
Francis Young: And I think this very much [00:35:00] chimes with what we then encounter in the late 19th century Catholic Church, Leo XIII's rather generalized kind of paranoid fear of satanic conspiracies. And again, it's less about the accusation of particular people. It's almost as though the accusation of particular people would reduce the appeal of this paranoid mindset, because that kind of limits it. Whereas if you're making these vast kind of unfalsifiable claims about satanic conspiracy, we see it today in something like QAnon, that the vaster the nature of the conspiracy claimed, the more amenable it is to those who are of a conspiracist mindset to incorporate it into their worldview. And yeah, I think that it's not so much an issue of specific accusations, although having said that, in the Satanic Panic, of course, we do see the return of very specific accusations that are made against family members and so forth, and miscarriages of justice as a result of that,[00:36:00] but that's not something which is specifically Catholic. And in fact, the Satanic Panic is at its strongest within Protestant contexts and doesn't really take root in Catholic countries. So I think, yeah, the idea of accusing specific people of witchcraft is something which doesn't really have much of a place within more recent Catholic tradition but more vague claims of you know evil conspiracies or or people who offered you as a child to Satan and things like that those do have a, have a place and of course belief in the evil eye. I suppose the difference to the belief in the evil eye in somewhere like southern Italy, it's not actually the fault of people who have the evil eye. The belief there in Sicily, for example, is that some people are unfortunate enough to have the evil eye. And therefore, if they look at a child, for example, something might, bad will happen to that child. But that's not quite [00:37:00] the same as witchcraft in the way that we might understand it in the sense of 17th century Salem or something like that. It's not a pact with the devil. It's not a deliberate act. It's just that some people are ill-favored for unexplained reasons and when they look at people, bad things happen. So again, it's this very culturally specific belief, which can't just be, bunched, bundled together with all these other beliefs.
Josh Hutchinson: What is the significance of Pentecostalism and the Catholic charismatic renewal in regards to witchcraft and exorcisms?
Francis Young: Pentecostalism begins at the very start of the 20th century and is a fairly fringe movement within Protestant denominations to begin with. But in the 1960s, again, in the aftermath of the ressourcement of the Second Vatican Council, which means a kind of return to the sources, this idea that the church needs to return to the heart of its [00:38:00] tradition, rather than simply accepting tradition in its most recently received form. The idea of going back to the Charismatic Renewal becomes popular, partly, I think, because of the claims made within the Charismatic Renewal that their way of doing things was closer to that of the early church. So again, that's very much part of that resourceful kind of ideology of do things if you can in the way that the early church might have done them.
Francis Young: It's certainly true that when you look at the evidence for early Christianity, it was highly charismatic in the small 'c' sense, that people would act and minister as and when they felt they had the gifts from the Holy Spirit to do that thing. So certainly when it came to exorcism, that seems to have been how it works. There was no formal authorization or sense that exorcists had to be approved by the bishop or anything like that. So I think that, yeah, within Catholicism, the charismatic renewal primarily has been a return to [00:39:00] the idea of the active ministry of the Holy Spirit within the Church in things like healing and miracles.
Francis Young: The exorcism element of it is marginal, really, within that movement. But of course, where you introduce the idea of miraculous healings, exorcisms follow very swiftly behind that, because again, if you're being true to the New Testament, Jesus spent most of his time, if you're looking at all the people that he assisted, most of the time he was actually casting out demons from them. The majority of the all the healings in the New Testament are exorcisms. Again, that's inevitable that that's going to come up. That question is going to be raised. And I think this is something which the church, again, grappled with in the 1980s. To what extent should they accept that the charismatic renewal was bringing this ministry back into the church?
Francis Young: And, yeah, you can see that there is some hesitation, certainly Cardinal Ratzinger, who later becomes Pope Benedict XVI, was [00:40:00] very wary of this and issued guidance in the 1980s that tried to suppress these sort of spontaneous exorcisms and deliverance ministry within the charismatic renewal.
Sarah Jack: Where do things go from here? Where will exorcism go from here?
Francis Young: But I think when it comes to witchcraft, there is certainly no sign that belief in witchcraft is going anywhere, either in the developing world or indeed in the developed world. And I think that the, looking at the developed world particularlythe, the growth of conspiracy theories really makes it more likely that accusations of witchcraft or witchcraft adjacent accusations, things like the Satanic Panic seem more common, more likely to happen than ever before, really.
Francis Young: So I think that, yeah. The Catholic Church is faced with the question of how it deals with this. Does it double down on the the rather cautious, skeptical positions that were adopted in the wake of the second [00:41:00] Vatican Council, or does it go in a direction which is determined by the pastoral needs of countries in the developing world, where some would argue that unless the church engages with belief in witchcraft, others will, and therefore the church will cede that ground to other potentially more dangerous forces, which are less restrained and less governed by the hierarchical and legal restrictions that I've described.
Francis Young: So you know,it depends how people regard the Roman Catholic Church. They might see the Roman Catholic Church as one of the more benign religious forces when it comes to dealing with witchcraft because it has a historically quite cautious approach, at least in recent centuries, with regard to how it deals with the question of witchcraft.
Francis Young: Or they might see it as potentially a harmful influence, because the Roman Catholic Church has never [00:42:00] abandoned the basic principle that witchcraft might be real, andclearly it has this highly developed demonology, which makes it possible to draw on Catholic demonology in order to prosecute a witch hunt, which is something which has been seen in certain parts of the world where lay Catholic groups have conducted these witch hunts under the umbrella of their interpretation of Catholic teaching.
Francis Young: So I dunno, it's difficult to see, but I think that one thing I would say is that the church burying its head in the sand is probably not an option, because witchcraft is a major pastoral concern in many countries and a massive issue and something which people's beliefs about it have a profound impact on their lives, either because they end up being persecuted, accused of it, or because they believe so powerfully that they have been affected by it that it causes severe mental and physical illness.
Francis Young: So I think that it's something which the Church has no choice but to deal with. But it really [00:43:00] it meets with questions about synodality, which are currently being discussed within the Catholic Church, about the extent to which the Church should be governed by synods of bishops rather than by central authority. And certainly, when it comes to individual conferences of bishops in nations, determining what's the most culturally sensitive and culturally particular way that Catholicism would be implemented in their territories, less interference from the central church might potentially be a good thing, because it would allow particular cultural understandings to be recognized and pastorally dealt with within those countries.
Francis Young: But who can say, it's difficult to see where the future lies in this regard.
Josh Hutchinson: Given the death of Annaliese and we see stories all the time about deaths and injuries in other denominations during exorcisms, are exorcisms dangerous?
Francis Young: It seems that they often [00:44:00] are, yes, and I think that there's a simple reason for that. Which is that exorcism is a form of dissociation of a human person from their humanity. So if you say that somebody is a demoniac, that somebody is no longer themselves, but has become displaced by a demonic personality, your moral behavior with regard to that person is going to be affected by that, particularly if you have a powerful belief in the absolute evil of the entity that you're attempting to exorcise from that person's body.
Francis Young: And that therefore can overpower normal moral reasoning, it can overpower your normal human responses to that person who you believe to be a different person. So I think that there is, therefore, this tremendous danger to human dignity that is inherent in the practice of exorcism. Does that mean that it can be done in [00:45:00] an ethical way? I don't know, but the Roman Catholic church certainly has put in place safeguards, which are supposed to ensure that things like the death of Anneliese Michel couldn't happen again. And in fact, when you look atmost of the abuse scandals that the Catholic church has been associated with, the vast majority of them are of a sexual nature and not of a spiritual nature. Now, whether that's just because the ones of a spiritual nature have simply not made the headlines, that's one possibility. But it seems that the Church is much more careful about issues of exorcism, partly because it is so sensational. If these things reached the point where they start making headlines, it causes huge reputational damage to the church.
Francis Young: But yes, there are huge moral concerns about exorcism, and I think particularly when it's totally unregulated and there aren't really any rules about how it's done.
Sarah Jack: Is there anything else [00:46:00] that you would like to share today?
Francis Young: I'm particularly interested in the history of politics and magic, and there is a connection here, in that witchcraft very often has a political dimension that accusations of witchcraft are politically motivated or they're related to the political context of crisis through which a region or a country is going. And of course, much of what I've been talking about already is to do with ecclesiastical politics. I've written a book called Magic in Merlin's Realm: A History of Occult Politics in Britain, which came out a couple of years ago with Cambridge University Press. That's about one country. It's about Britain, but it's looking at all the ways in which magic and politics have been intertwined over the centuries. So that's another aspect of my research and something else that I work on.
Sarah Jack: And now for a minute with Mary. [00:47:00]
Mary-Louise Bingham: Spiritual warfare is defined as protecting oneself against evil forces, which are derived from Satan and demons, while utilizing the practice of magic. It also includes protection from any inclination that one may act upon that is harmful to oneself, others, and the environment. Spiritual warfare differs in each culture, depending on religious beliefs.
Mary-Louise Bingham: In rural areas of Africa, the witch doctor is believed to be able to protect others against the sorcery. In the U. S., some religious leaders are believed to be trained to exorcise a demon which supposedly might inhabit a person who is not living a life centered in Christ. In the view of advocates to end witch hunts, it is the basic human right for every person to practice in any religious community. However, it is not a basic human right when that community uses their [00:48:00] religion to inflict physical harm with often deadly consequences on other innocent people. Thank you.
Sarah Jack: Thank you, Mary.
Josh Hutchinson: Here's Sarah with End Witch Hunts News.
Sarah Jack: End Witch Hunts, a non profit 501c3 Weekly News Update.
Sarah Jack: Thou Shalt Not Suffer podcast, a project of the End Witch Hunts movement, amplifies global advocates working to end witch hunts. Explore our advocate episode list to hear how witch hunts persist in many countries and learn how to support their efforts. Learn about the crisis in Africa, India, and Papua New Guinea from our advocate interviews. Get a crisis overview with our Modern Witch Hunts 101 episode. Please deepen your understanding of the root causes of witch hunting and engage in conversations on social media and in person. Together we can empower advocates to impact their communities.
Sarah Jack: Witch hunts are not just a historical crisis, they persist today. Join the ongoing conversation about why, how, and who we hunt, and how to stop it. [00:49:00] Victims rely on our voices to amplify theirs. Special thanks to our historians and advocates for their contributions to the podcast.
Sarah Jack: If you've been keeping up with us on social media, then you saw our exciting preview. You're in for a festive treat this Christmas. Christmas morning, you can hit play in your favorite podcast app to unwrap a special surprise episode featuring a beloved guest favorite. Our December 28th episode marks the final release of Thou Shalt Not Suffer: The Witch Trial Podcast. Starting January 1st, we become Witch Hunt.
Sarah Jack: End Witch Hunts is proud to educate and collaborate with like minded people and organizations to obtain a state apology and exoneration measures for the historical witch trial victims of the United States. In 2023, we worked with many dedicated volunteers to see the state of Connecticut clear the names of all their known witch trial victims. Now, we are seeking acknowledgement for those affected by witch trials in the Massachusetts Bay Colony. If you [00:50:00] would like to help obtain an exoneration for the innocent women hanged for witchcraft in 17th century Boston, Massachusetts, please sign the petition at change.org/witchtrials. To volunteer for this project, the Massachusetts Witch Hunt Justice Project, visit massachusettswitchtrials.org.
Sarah Jack: Your donation strengthens our education and advocacy. Consider including End Witch Hunts in your holiday giving at endwitchhunts.org.
Josh Hutchinson: Thank you, Sarah.
Sarah Jack: You're welcome.
Josh Hutchinson: And thank you for listening to Thou Shalt Not Suffer: The Witch Trial Podcast. Remember that we'll be changing our name to Witch Hunt on January 1st.
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Josh Hutchinson: Have a great [00:51:00] today and a beautiful tomorrow and happy holidays.
Anti-witch-hunt advocate Wonderful Mkhutche, author, editor, biographer and executive director of Humanist Malawi introduces the witch hunt crisis in Malawi. We dive deep into the prevalent belief in witchcraft, where 74% of the populace acknowledges its existence. Explore Malawians’ perspectives on the powers of witchcraft and confront the legal implications surrounding witchcraft accusations. Wonderful illuminates the harsh realities of violence against the accused and delves into the imprisonment of victims. Gain valuable insights as Wonderful shares efforts to liberate and rehabilitate those unjustly detained due to witchcraft allegations.
[00:00:10] Josh Hutchinson: Welcome to Thou Shalt Not Suffer: The Witch Trial Podcast. I'm Josh Hutchinson.
[00:00:15] Sarah Jack: And I'm Sarah Jack. Today's episode will inform you on the current witch hunt situation in Malawi.
[00:00:22] Josh Hutchinson: Learn about the nation.
[00:00:25] Sarah Jack: And the prevalence of witchcraft belief there.
[00:00:28] Josh Hutchinson: Hear about what Malawians believe about witchcraft.
[00:00:32] Sarah Jack: And become informed about what the law states about witchcraft accusations, and the reality of the violence against persons accused of witchcraft.
[00:00:41] Josh Hutchinson: Wonderful talks about why many victims are jailed.
[00:00:45] Sarah Jack: And how he and others have worked to free and rehabilitate people imprisoned long term following witchcraft accusations.
[00:00:53] Josh Hutchinson: This is another very educational episode. We hope you'll take what you learned to heart. Witch hunting is a [00:01:00] global crisis and we all must work together to solve it.
[00:01:03] Sarah Jack: Welcome advocate and author Wonderful Mkhutche. He is the executive director of Humanist Malawi. He has a master's degree in political science and a bachelor's degree in theology and religious studies. He is a professional editor and biographer and has published several books on politics and religion in Malawi.
[00:01:21] Sarah Jack: What would you like the listeners to know about your background, expertise, and profession?
[00:01:21] Wonderful Mkhutche: Yeah. Thank you for hosting me. My name is Wonderful Mkhutche. I work as the the executive director of Humanist Malawi. It's the only humanist organization in Malawi. About my background, I have a master's degree in political science and then a bachelor's degree in theology and religious studies. Um I've written several books on politics and religion in Malawi. So these are short essays. We are talking about [00:02:00] humanism. Issues to do with how we can relate about politics and the religion in the context of the Malawian society. Basing from what I have written in the book, I am also a humanist. Of course, I have over two decades history of me being a religious person, a Christian, uh, but. been engaged a lot of humanistic work here in
[00:02:21] Wonderful Mkhutche: I had over two decades bang in religion. but then around seven to eight years ago, that's when I made the decision to leave the church, our religion into humanism. I left after some years of debates of certain things about religion and then I wasn't dissatisfied from my own conclusions.
[00:02:40] Wonderful Mkhutche: So I chose to be a humanist, and since then I've been involved in several ways about humanism in Malawi, including the fight against witchcraft, against the violence. Do with the state and religion, how as a Malawian society, again we use the [00:03:00] humanism to to progress ourselves. So these are some of the contextual debates that I do engage with as a humanist.
[00:03:09] Josh Hutchinson: What do we need to know about the country of Malawi?
[00:03:14] Wonderful Mkhutche: Yeah. Malawi is a former British colony. We became independent in July 1964. And from then we have had successive leadership. The first president was the Dr. Hastings Kamuzu Banda, who was the, a strict Christian himself. And in those 30 years when he was in power the country was much tilted towards the the religious the religious path, especially the Christian one. And then after him we had the Dr. Bakili Muluzi, a Muslim, uh, but then even though he was a Muslim, he didn't choose that position to to advance Islam in Malawi. He came into power to democracy. So he tried all he could [00:04:00] do to make sure that the country is indeed following the liberal democracy principles.
[00:04:05] Wonderful Mkhutche: Another thing that we have to know about Malawi is it is one of the most highly religious countries in the world. Close to 90 percent of the population consider themselves to be religious, and in that percentage close to 80% percent Christians, dominated mostly by the Catholics. And around the 15% Muslims and the others small religions like Buddhism, Hinduism.
[00:04:32] Wonderful Mkhutche: In terms of the economy it is one of the most poorest countries in the world. Our economy is based on agriculture, which is still at the subsistence level. So you can have an idea that the economy is based on agriculture and then it is not mechanized. To that extent, most people living in poverty. We can say close to 80% [00:05:00] of the population is living in poverty. And due to that, that has given a lot of, uh, fertile ground for religion, especially the Pentecostal type of religion, which is promising people shortcuts like witches. These context switches have given rise to this issue it comes to the belief in witchcraft.
[00:05:25] Wonderful Mkhutche: Last year we had a survey that was done by Afrobarometer, and it established that over 74 percent of the Malawian population believe in the existence of witchcraft. And it's just surprising to see that most people use religion in order to ascertain that indeed witchcraft uh, exists because the Bible says it uh, so the Bible cannot lie. So these are uh, the challenges that we we face, because when an issue to do with [00:06:00] witchcraft has happened, it is hard to convince people that witchcraft doesn't exist, because you are basically a witch trying to fight against the Bible, a book that they consider infallible.
[00:06:12] Sarah Jack: What is witchcraft in Malawi?
[00:06:16] Wonderful Mkhutche: Of course it has different levels. The one which is popular in a mythical way is the one people believe that some people during the night they ride brooms. And they go to different places like maybe South Africa or even some people say they do even reach as far as the America. Just within seconds they start off from here and then they go to these far places.
[00:06:46] Wonderful Mkhutche: And again, people say the witches do meet at the graveyard, where they eat human bodies. But of course this version of witchcraft is not as popular as it used to be but the one that is popular is people going to make witch doctors, and then instructing them to do concoctions in order to order somebody's life. For example they want someone to be dead, so they would ask a
[00:06:59] Wonderful Mkhutche: the [00:07:00] most popular version of witchcraft is the one that people say one can go to a witch doctor and then ask them to do certain concoctions in order to alter somebody's life. For example, if someone wants to be dead, they will not come to me physically. They will simply go to a witch doctor instruct him what they want, and the witch doctor's going to mix whatever he has there. And while I'm here, I may simply witness something strange maybe just falling to the ground or a strange hammer just hitting my head, or If I have a business and it is prospering, that person can just tell the witch doctor will to make sure that my business should not be working or even my marriage or even my work. So yeah, in general for most people, they think that witchcraft is when you are using these traditional concoctions [00:08:00] to alter somebody's life.
[00:08:02] Josh Hutchinson: In your TED talk, you talked about a question you used to ask as a younger person, ' what evidence is there that witchcraft exists?'
[00:08:15] Wonderful Mkhutche: That's one of the questions that I used to have even when I was young. And that question came back when I was trying to discuss issues of religion before I left. That yes we do believe in witchcraft, but where's the evidence? What, You are simply surrounded with the society that is telling you, everyone in the society is telling you about witchcraft. Like for example, in my own story, I heard about witchcraft from my uncles, from my cousins. They would simply tell stories about what is happening in the village concerning witchcraft.
[00:08:50] Wonderful Mkhutche: So those stories, they act like the evidence. You grow up around the those narratives, and then you conclude that witchcraft is there. [00:09:00] And then, while after listening to those stories, you can spend maybe 10 to 15 years or even 20 years without even, uh, witnessing something that is close to the witchcraft description in your life.
[00:09:12] Wonderful Mkhutche: And then for me, I started wondering that I believe in witchcraft. But then where's the evidence? fRom that time, I remember engaging with people on the social media, witchcraft and the, they, we are not providing convincing responses. What happens is when you challenge the belief in witchcraft people simply try to threaten you to say something's going to happen to you and all that. If you are someone who is not mentally strong, you easily fall in. But for me, it was a moment where I was asking these tough questions, and people threatened me to say, 'something's going to happen to you, you are going to see and all that.'
[00:09:54] Wonderful Mkhutche: This is close to 10 years ago, and for the past 10 years, I haven't seen [00:10:00] anything that these people. They keep on talking up to this very day. So in short, there's no evidence of witchcraft. What people consider to be evidence is just the mental narratives that they have. For example, if someone has died suddenly, maybe it could be because of hypertension and all that. The conclusion that some or most people are going to make now is that It was a witchcraft hammer that was sent to that person.
[00:10:35] Wonderful Mkhutche: So for them that is enough evidence because how can a person simply die just like that? Because if a death has happened, then there must be a certain cause. So if we don't know that cause, then it should be witchcraft. But for a person like me, when such an event has happened, I don't use the witchcraft narratives to come to the [00:11:00] conclusion. What I would do is simply to ask questions. Maybe what sickness was the the person suffering from? What were the circumstances around the death? So from that information you simply make a conclusion that whenever people do not have enough information about an issue, they run to use witchcraft in order to answer that question.
[00:11:24] Wonderful Mkhutche: But when you have abandoned that idea and you then begin to doubt that maybe it wasn't, when people have been given the information a about certain, a certain strange event that has happened. You start that they start now doubting their own narratives. And this is a challenge in this country because as already said most people are in poverty and that the information on knowledge that they need to have maybe about health conditions, they do not have. When something strange has [00:12:00] happened, they simply use the witchcraft to answer that. But for a person like me, I look into an issue from all angles. I ask questions that people are not answering. So after that information has been given, you start doubting if the witchcraft is indeed there.
[00:12:20] Wonderful Mkhutche: But from my experience for the past years, I can conclude a hundred percent that the belief only exists when people do not have enough information or knowledge about a certain event in their lives.
[00:12:34] Sarah Jack: I thought it was interesting when you mentioned that the, it was, there was even fear around questioning the evidence or questioning witchcraft may not be true. That's the first harmful practice around accusations is not wanting people to question it because it could bring
[00:12:57] Wonderful Mkhutche: Yeah. Witchcraft is shielded in me [00:13:00] secrecy, uh, in a darkness. The narrative of witchcraft that we have here is it happens only during the night. That is when the the witches or the wizards meet at the graveyard or wherever they meet, and then they do anything that they want to do.
[00:13:17] Wonderful Mkhutche: So that idea alone simply tells it that you do not have to question the issues that are happening during the night. So if you come out and then start saying witchcraft doesn't exist, and all that, then that's a dark world. And if you do that, then something's going to happen to you. And it is the fears that we are given from an early age. People grow around these fears into their adulthood. So whenever they hear someone trying to question these issues, they are afraid that something is [00:14:00] going to happen to that person, or if they are connected to that person in any kind of way, if something happens to that person, then it may also reach to them.
[00:14:09] Wonderful Mkhutche: That's the the level of the situation that we have. But as already said before, me in the past 10 years, when I have, I started questioning these things, nothing has happened to me, even though there have been those kind of accidents.
[00:14:29] Sarah Jack: And I heard you just talk about night and darkness being a big element of this. That really made me think about some of the historic witch hunting that happened in other countries earlier in history where there might not have been a lot of light available at night. Is Malawi a very dark place at night for lack of lights? I wondered if that is part of it, because I know [00:15:00] that did play into some of the fear here in the American colonies.
[00:15:06] Wonderful Mkhutche: But in the context, it is not as prominent as to that extent. Yes, of course, we do not have adequate elec electricity connectivity here, because it's only 18% of the country that is connected to the national grid. Most parts of the country dark during the night. But I think associated witchcraft to do the night or darkness is just the part of the human history. It may also happen in countries where they do have enough electricity and all that. And that even extends to to animals that usually active during the night, like the owls. People associated them with the witchcraft a lot. If the an owl comes at your house, people will simply conclude that something bad is going to happen in that house.
[00:15:59] Wonderful Mkhutche: [00:16:00] And this is a belief most people have in this country. So you can see, an owl is just an innocent animal uh, that naturally is active during the night. But simply because of that, people associate it with the witchcraft. Or even talking of animals like the hyena. They are usually active during the night. So when people are going to the witch doctors, they want to do their concoctions, it's mostly the hyena that is used for for their for their medicine. So you can see whatever happens during the night is associated with the uh, sca.
[00:16:31] Josh Hutchinson: And how did you come to get involved in the witch hunting at anti witch hunting advocacy?
[00:16:39] Wonderful Mkhutche: I still remember clearly the issue that's brought me into this. After a few years of questioning the existence of witchcraft, something happened in general in 2016 in a place district called Neno. It's also in southern Malawi. It's one of the. high. And usually, uh, This is one of the [00:17:00] hottest spots when it comes to the belief in witchcraft. So in January 2016, four grannies from the same family were killed by the grandchildren of that very same family, uh, because they accused them that they were responsible for the death of one of the young family members.
[00:17:21] Wonderful Mkhutche: So these young family members went, and they gathered these four grannies, made them sit somewhere in the village, and they took panga knives, stones, sticks. They beat them to death, four of them. The issue was reported in the media. People were shocked as the how could do something as a terrible that happened to them.
[00:17:47] Wonderful Mkhutche: So when I saw that I remember going to a certain gentleman called Georgie Tidwell. By then he was famously involved in uh, uh, uh, uh, anti-witchcraft belief and issues, so I [00:18:00] went there and I told him that for the past three years, I have been doubting the existence of witchcraft, but I feel that doubt is not enough. Looking at what has happened in Inenu, I wish I can get involved in this, these issues in one way or another. So by then he was concluding a project.
[00:18:24] Wonderful Mkhutche: In this project he was freeing people who were in prisons across the country that were in prison because they were suspected to be witches. Not that the laws of this country do imprison people when they are said to be witches. No. Actually, the law that we have currently says that witchcraft doesn't exist, and it is against the law to accuse anyone of witchcraft, but what happens is when people are accused in their communities, uh, their communities do not want them to be around. And we do not have elderly homes [00:19:00] or good social services where they can go for them to live.
[00:19:04] Wonderful Mkhutche: So what happens is the police simply comes to the communities to get them and keep them in prisons, because that is where they can be. But it is not a good situation because most of those who are accused the elderly. And among the elderly, it is mostly women. Imagine a woman who is 80 years old, is not wanted by the community, who cannot be anywhere else, and then they are being kept in a prison. So this was the project that George Tidwell was the uh, uh, by then the organization was called the Association for Secular Humanism. So he tried to work with the government to make sure that these people are out of prisons and that they are taken back into their communities, and it was one of the most successful projects by them.
[00:19:51] Wonderful Mkhutche: So I offered myself. The project was going into completion. So I promised him that what I know is [00:20:00] writing, so I will use my writing knowledge or skills to make sure that I talk about these issues. And since that time from around 2015, 2016, I have been doing that to this day. I do write on the issues, and I also do talk about the issues in the media houses.
[00:20:22] Wonderful Mkhutche: SInce it is the mostly only me who is public about these issues, I have a good relationship with the the media here and they are doing a good job. Whenever something related to the to witchcraft-based violence has happened, they do contact me for a comment, and that provides a platform where we are trying to civic educate the masses on issues to do with the the beliefs.
[00:20:49] Sarah Jack: What is the status of accused being in prison today?
[00:20:53] Wonderful Mkhutche: To this day, there's no one who is in prison because they were accused of witchcraft.[00:21:00] The general public, the attitude seems to have changed when we are looking at how it was in 2015, uh, to now. So what happens is whenever an issue has happened and that the community doesn't want that individual, temporarily they are taken to the police cells, uh, where they are kept in order to look for a lasting solution.
[00:21:21] Wonderful Mkhutche: So it is the police and the also other organizations, including us, who are involved in the making sure that we negotiate with the community, especially through the tradition of our leaders, to talk the issues with the family and to make sure that the person goes back to the community. But of course it is still a threat because if the community thinks that someone is a witch, it's an idea that they have in their minds. They may change it simply because the police have negotiated the issue, but it still remains there. So anything can happen to that [00:22:00] person. To this extent, I have two examples.
[00:22:03] Wonderful Mkhutche: Last year, a similar thing happened in the Muranji. It is a district. Two grannies from one family were taken to to be beaten to death, because they were thought to be behind the death of a certain young family member. The good thing is the police the, uh, rushed to to the scene. They managed to save these two grannies. They were taken to the police cell for around two weeks. So one of the police officers contacted us. We tried to gather little things that we had, bags of maize, soap and the, anything as basic as possible for their own welfare.
[00:22:44] Wonderful Mkhutche: So we went there with the police, we met the two grannies. After we came back, I remember one of the police officers called me and said that the people in the community, they do not want to see you [00:23:00] again visiting those two grannies. Because if you visit them, you are giving them food items, it will encourage them to bewitch even more community members. So I simply wanted to to take home the point that even though they are back in the community, but they are, their lives are not as safe as they should be.
[00:23:20] Wonderful Mkhutche: Just two months ago, something similar happened in the same Neno district. Which I said earlier on that it is one of the hot spots for this belief. Young family members wanted to beat their grandfather, who is around 80 years old. They accused them to be behind the death of another young family member. The good thing is that he was rescued and he was taken to to a police station for a week, and after the media reported that issue, he was lucky to be taken into an elderly home. In Livongo. That elderly home is [00:24:00] being run by a certain young lady. All the So the first of this kind were All the people being looked after. So after that situation she volunteered to take that old man into the home. And just a few weeks ago I was there by we donated a few items. To the elderly home, and I happened to meet that old man from Neno. So he narrated his audio. He was saying that he simply accepted it that he was about to be killed only to be saved. I went there, I met him he narrated his audio. So he said he simply accepted me that it was called to be, wanted to be served. And he doesn't think that he will go back to his own home anytime soon. And I remember when I was leaving, he pleaded with me that we should go to his village to talk to the community to convince them about the issues of witchcraft. Because from his experience, he doesn't want anything like that to happen to anyone else.
[00:24:56] Sarah Jack: Yes. I was wondering you had mentioned earlier [00:25:00] in the conversation that individuals will go and ask for a witchcraft concoction. Are those people, do they get accused, if you go and ask for a concoction, or are the accused only folks that are not actually going to natural doctor?
[00:25:23] Wonderful Mkhutche: Yeah. For those individuals who go to the witch doctors, they do it in secret. You don't even know that someone went to a witch doctor to ask people for concoctions. It's a secret meeting between them and the witch doctor. What happens is when they meet there they say the witch doctor produces a TV screen that shows whatever, uh, an accused person wanted to do to other people, and when that person goes back to the community that is when they start spreading that rumor that they visited the witch doctor and the witch doctor told them that another individual is the one who is behind Thanks. Thanks. certain things that have been happening in the family or the community. It's not something that people do highly necessarily that they visited a witch doctor. Actually when certain things have happened in a family, it is the general agreement that we have to go to the witch doctor.
[00:25:34] Wonderful Mkhutche: So it's it's public information in sometimes that they go there and they, when they are back, they report whatever was told to them. But in some instances, it is private, them and the witch doctor. Only that after that meeting, whatever has transpired between the two is not kept in secret as well. It is brought to the public, whatever the witch doctor said. That it's,
[00:25:34] Wonderful Mkhutche: The meetings between people and the witch doctor, sometimes they happen in secret. People don't announce that they're going there. But whatever transpires there is communicated to everyone in the family or the community that I went to the witch doctor, and the witch doctor told me this and that. But sometimes it's an open secret where if something happening in a family. the family agrees to go to the [00:26:00] witch doctor. So they go there as a family, and then whatever they are told, uh, they come to it even to the community. So these meetings are sometimes while everyone is knowing.
[00:26:11] Josh Hutchinson: How can listeners support you in your advocacy?
[00:26:16] Wonderful Mkhutche: Yeah For us to be effective, we do need resources. In terms of money and resources. Of course, the challenge of the belief as it comes from several different angles. The first one I have talked about the witch doctors, but now we also have another emerging challenge with the Pentecostal, Christian Pentecostal preachers. They are using religion to act as the uh, witch so Whenever people are meeting misfortunes, they go there to the to the preachers or the prophets, they that's what they call themselves. So the prophets what they brought about is called the prophecies, so they will simply say you are meeting these misfortunes because a certain aunt in your family went to a witch doctor and the she doesn't want to see you prospering. That's one of the [00:27:00] major issues.
[00:27:01] Wonderful Mkhutche: So the people who visit the witch doctors are mostly those in the rural areas. And people who mostly visit the prophets, most of those in the the urban areas. You can see how wide the challenge is. If I Come out and then start saying, a witch doctor doesn't exist, I'm not only creating a wall with the witch doctors, no, but even with the prophets themselves.
[00:27:29] Wonderful Mkhutche: So they use the religion in order to threaten me, to say I shouldn't be talking about those, so they talk about, God is going to curse me. Sometimes they even do phone calls or even send me just anonymous texts to say, I should stop doing about that. One day God is going to visit you and do this and that, so it's a deep rooted problem, which needs serious kind of advocacy [00:28:00] in the media to talk about the issues, and the resources will also be needed to go to places where the an an issue has happened, because most of what happens now is due to lack of resources.
[00:28:13] Wonderful Mkhutche: An issue may happen. In the Moorland, for example. Uh, What we only do is to make sure we alert the police when that issue has happened. So if we are able to work with the community to talk to them about witchcraft issues, I'm sure a huge difference. But for now, we are simply operating from from afar, and it's not as effective. Of course, We also targeted the youth, because for the older people they already made their conclusions about witchcraft but the youth, they present a certain interesting perspective about the issues. They may believe in the issues of a witchcraft but they them. And I have seen this with my own eyes, and the experience. When you engage the youth in this matters, they are ready to give it a doubt about the [00:29:00] existence of witchcraft, because I think with the modern age, they're they have new information, the lack of it in the past is not the same as today.
[00:29:09] Wonderful Mkhutche: So to target the youth, we do say events. Like this weekend we'll be at the University of Malawi, where students are going to be debating the issues of in the country. So using that to change that people have. So these are some of the advocacy areas that we need using the media to visit work with the police, traditional leadership to make sure we directly engage with the the communities.
[00:29:35] Sarah Jack: I have a question. Wonderful. When it comes to any campaigns or organizations or advocates that are working on general violence against women and children in Malawi, does that include violence from witchcraft accusations? Is that recognized as part of the discussion?
[00:29:55] Wonderful Mkhutche: Actually I have always been talking with the human rights [00:30:00] organizations that are working in the gender area. When it comes to witchcraft based violence it doesn't come out in organizations that are doing with the women's rights issues. Actually, that's one of the major talking points that I have whenever I meet an organization that is into promoting gender or women's rights. We say yes we may need the women to get involved economically or in agriculture, but then there's also this issue of that. So it doesn't come out in as far as I understand the Malawian con context.
[00:30:36] Wonderful Mkhutche: When I talk to the organizations, they do admit that indeed they overlook the issue. In as far as the Malawian context is concerned, it is only Humanist Malawi, which is in the forefront talking about witchcraft.
[00:30:50] Wonderful Mkhutche: That's look after the welfare of the elderly. And other organizations, of course, they do get involved in the the witchcraft based violence. But the challenging part is that for them their approach [00:31:00] is saying that witchcraft does exist. They are simply dealing away with the violence and not the belief, even though we look at them as colleagues, but this is a major point of difference, because you cannot do away with the belief, if you still recognize witchcraft does exist.
[00:31:24] Wonderful Mkhutche: Actually about a year ago, there was a huge concern because the the we have an organisation called the Malawi Law Commission, which is mandated to propose that the Common Law Commission was proposing that we have to change the way as a rats to do things. Thank you. That if we then are going to worsen the situation, the Mai Law Commission suggested change in the witchcraft law. The present law was the established. So now,
[00:31:24] Sarah Jack: If you want to talk about the Witchcraft Act.
[00:31:24] Wonderful Mkhutche: The currently, witchcraft law that we have was maybe 1911 by the British colonial government. So the law, as I said it, say it says, wish anyone, uh, who. Has broken the law and the is unanswerable, but the Malawi Law Commission last year suggested for us to change the existence of witchcraft involved in all advocacy areas that we could,
[00:31:24] Wonderful Mkhutche: , The current witchcraft law says that witchcraft doesn't exist, and anyone who accuses another that they are practicing witchcraft or they are a witch, they are answerable to the law. So this law was, established by the British Colonial government in 1911. But last year the Malawi Law Commission suggested a change in this law. So they wanted the law to change from saying witchcraft doesn't exist to start saying witchcraft exists. So as a Humanist Malawi, we. [00:32:00] we were involved in all advocacy in the media to say that if we change the law to start recognizing the existence of a witchcraft, then we are going to take the witchcraft based violence to its worst. Because for now people have an excuse to say if the law says witchcraft is there then indeed we do have witches among us. That is going to be used for them to victimize other people. It is only Humanist Malawi that was saying that we do not have to change the law, while all other organizations are saying that we have to to change the law, in order to save the situation about witchcraft based violence.
[00:32:41] Wonderful Mkhutche: So that's one of the uh, major point of differences. For the other organizations, we do recognize their good work, but in terms of the witchcraft law, I feel that we still have to advocate for the law not to change, because if it changes, then it's going to put [00:33:00] so many people's lives at risk of accusation.
[00:33:04] Sarah Jack: Yes. Because one of the things that I was thinking about when you were talking about the prophets and the witch doctors, let's, the situation, there's the belief of the witchcraft is there, but they need to, I apologize if you guys just heard a, Notification, that doesn't usually happen. they need to not advocate for the violence, and it doesn't seem like there's a distinction there, that if the witchcraft is real, then they have to do the hunt, is what it sounds like. Where, you know,
[00:33:24] Wonderful Mkhutche: yeah. Yeah Of course they, for the witch doctors and for the prophets, they do not directly advocate for the violence. But for them simply to tell someone that your misfortunes are because of this person in your family, that's enough to advocate for the violence. Because what else do we expect that person to do when they go back to the family or the community? And yeah. A month ago, we had this similar incident that I'm talking about happening. Family members destroyed property, they fought each other simply [00:34:00] because the prophet had you told them that their misfortunes are due to a certain family member? And unfortunately these prophets are not answerable. I haven't heard anything to do with the maybe witch doctor or a prophet being arrested or answerable simply because they passed that message on an individual. What the law or the law enforcers, they simply focus on the violence that has happened. People are just arrested because of destruction of property or even destruction of a life. But the accusation part, I haven't heard the law touching that part. So it simply confirms that even the law enforcers, they believe that witchcraft is there, but then they simply rush to the situation in order to deal with the destruction of property and the life and not the accusation [00:35:00] itself.
[00:35:01] Sarah Jack: Thank you so much. Do you have any last words or comments that you would like to make? That's
[00:35:08] Wonderful Mkhutche: Yeah, for my last word, I will simply use this opportunity to say that there's a lot that needs to be done in order for us to change the situation. As a Humanist Malawi, it's almost on a daily basis that an incident to do with witchcraft based violence is reported. Of course, some issues do not involve the violence. Some people, some issues involve the violence. But due to lack of resources, we simply operate from afar. From our experience, I feel if we continue doing the interventions by and by to change. Of course, it's going to take a long time. But what we have to [00:36:00] do now convince, uh, people in, the. The circle of in order for them to directly get involved. Because we haven't had for example, an issue had happened, we haven't had even the president talking about it, even the ministers talking about it. They run away from the issue because if they come out in the public to criticize the violence or even say that witchcraft doesn't exist, then they are going to lose their votes, so because of that, they ran away from talking about the issues, but with the good advocacy as we are doing, as what we will be doing when we get enough resources, I believe the message going to reach these people, uh, for them to also involved in one way or another, in order to fasten the change that we are looking for.
[00:36:48] Sarah Jack: And now for a minute with Mary.
[00:36:50] Mary-Louise Bingham: Dr. Dinesh Mishra, an ophthalmologist by trade and an advocate to end witch hunts. Dr. Mishra has helped [00:37:00] hundreds of women who were brutally beaten and ostracized by their communities after being accused as dayans, the local term for witchcraft used in Chhattisgarh, India. Dr. Mishra has self funded services for women to be rehabilitated into society by personally offering them financial and legal assistance, as well as helping them find employment, particularly in the health field. These actions helped empower the women to move forward in their lives with confidence. Thank you, Dr. Mishra, for this and the many other ways you continue to advocate to help women in need.
[00:37:41] Mary-Louise Bingham: Please follow Dr. Mishra on Facebook. You will find he updates his page on a regular basis. Thank you.
[00:37:49] Sarah Jack: Thank you, Mary.
[00:37:51] Josh Hutchinson: Now here's Sarah with End Witch Hunts News.
[00:37:54] Sarah Jack: End Witch Hunts urges collective action to end witch hunting practices worldwide. [00:38:00] A witch hunt can happen in any community. At End Witch Hunts, we're dedicated to amplifying the voices of witch hunt victims and educators. Won't you join us? It is up to all of us to speak up about modern efforts to end witchcraft accusation violence.
[00:38:15] Sarah Jack: A witch hunt can happen in any community. Listen to, talk about, and use your influence to share our advocacy episodes and the advocate websites. It's an easy thing to do. Witchcraft accusations remain destructive and common. The world is filled with metaphorical and literal witch hunts rooted in unfounded fear of others, leading to crimes against innocent individuals every day.
[00:38:40] Sarah Jack: You are the key to raising awareness, building social momentum against such violence, and disseminating education about historical, contemporary, and ongoing witch hunting. A witch hunt can happen in any community. Purposely take up for the vulnerable. Call on others to do the same. Doubt the fear, not the [00:39:00] humans.
[00:39:00] Sarah Jack: It's easy to be a part of the Massachusetts Witch Hunt Justice Project. Sign and share the exoneration petition at change.org/witchtrials. Massachusetts residents, engage your representatives, and if you're a voting member of the Massachusetts General Court, lead or collaborate on the amendment effort to secure formal apologies for the accused witches of Massachusetts.
[00:39:23] Sarah Jack: Witch hunt memorials and commemorations now take many forms and serve as enduring, tangible reminders. On September 16th, 2023 in North Pownal, Vermont, the community dedicated the Legends and Lore Witch Trial Marker to accused witch Margaret Krieger. The event, made possible by Vermont Folklife Center and William C. Pomeroy Foundation, had support from Bennington Museum and Pownall Historical Society.
[00:39:47] Sarah Jack: Explore Margaret Krieger's history at Bennington Museum's Haunted Vermont Exhibit until the end of this year. The display features the Witch Trial, Vampires, Bennington Triangle, and author Shirley Jackson, [00:40:00] the renowned horror writer, and her first edition books and belongings, including a self playing music box and the table where she wrote her last novel.
[00:40:09] Sarah Jack: We are thrilled to announce that on the December 28th Thou Shalt Not Suffer episode, you will hear from Jamie Franklin, the esteemed curator of the Haunted Vermont Exhibit at Bennington Museum. He was a vital member of the research team securing the new memorial marker for Margaret Krieger. Jamie promises a delightful discourse on the museum, Vermont's history, and the intriguing witch trial lore of Pownal. The December 28th episode will be the final episode release for the year, but also the final episode released for Thou Shalt Not Suffer: The Witch Trial Podcast, because Thou Shalt Not Suffer becomes Witch Hunt, January 1st.
[00:40:43] Sarah Jack: Thank you for supporting our podcast. Your financial contribution empowers our education and advocacy efforts. During this holiday season, include End Witch Hunts in your charitable gifts. We thank you. Visit endwitchhunts.org to contribute and help bring an end to the dark history of witch hunting [00:41:00] practices.
[00:41:01] Josh Hutchinson: Thank you, Sarah.
[00:41:02] Sarah Jack: You're welcome.
[00:41:04] Josh Hutchinson: And thank you for listening to Thou Shalt Not Suffer: The Witch Trial Podcast.
[00:41:09] Sarah Jack: Join us next week.
[00:41:11] Josh Hutchinson: Subscribe wherever you get podcasts
[00:41:14] Sarah Jack: Visit thoushaltnotsuffer.com.
[00:41:17] Josh Hutchinson: And remember to tell all your friends our name is changing to Witch Hunt on January 1st.
[00:41:23] Sarah Jack: Support our efforts to end witch hunts. Visit endwitchhunts.org to learn more.
[00:41:28] Josh Hutchinson: Have a great today and a beautiful tomorrow.
New York Times Bestselling Author Katherine Howe climbs aboard ship for a captivating conversation about her new novel, A True Account: Hannah Masury’s Sojourn Amongst the Pyrates, Written by Herself. Embark on a voyage with us as Katherine navigates us across the enthralling seas of piracy history, offering listeners an unforgettable discussion that delves into the high-stakes world of seafaring adventures. Her expertise and passion shine through, making this episode a must-listen for history enthusiasts, book lovers, and anyone seeking a thrilling journey into the past. Ready to embark on a literary adventure? Weigh anchor and hoist the mizzen! Itโs time to press play and sail through the seas of history, mystery, and the indomitable spirit of characters like Hannah Masury. And we donโt forget the witch trials.
[00:00:10] Josh Hutchinson: Ahoy, and welcome to Thou Shalt Not Suffer: The Witch Trial and Pirate Podcast. I'm Able Seaman Josh Hutchinson.
[00:00:19] Sarah Jack: And I'm First Mate Sarah 'Calico' Jack.
[00:00:23] Josh Hutchinson: Today's guest is acclaimed author Katherine Howe, who is here to talk to us about her new book on pirates.
[00:00:30] Sarah Jack: That's right, this is our special pirate Thanksgiving episode. You may also be asking what pirates are doing on a witch trial podcast.
[00:00:39] Josh Hutchinson: Well, you know Katherine Howe the witch trial writer, but you're fixing to meet Katherine Howe the pirate writer.
[00:00:45] Sarah Jack: As announced here last year, she has written a wonderful historical novel titled, A True Account, Hannah Masury's Sojourn Amongst the Pirates, Written by Herself.
[00:00:55] Josh Hutchinson: It's not just wonderful. It's marvelous.[00:01:00]
[00:01:00] Sarah Jack: That's an understatement. I had such a great time reading this book.
[00:01:05] Josh Hutchinson: Yeah. Once I picked it up, I literally could not put it down until I was done. It's really a thrilling book, and you have to know what's coming up next, so it just keeps you in its hook like grip.
[00:01:24] Sarah Jack: Hannah's account pulls you in immediately, and you start hearing it from the moment the story begins. It's full of local history and Hannah.
[00:01:39] Josh Hutchinson: Yeah, the beginning of the book is just so captivating and really drew me in. And that's why I just, from there on, things just kept going and going. And I had to keep reading and reading.
[00:01:58] Sarah Jack: This is one of those books, as soon as you [00:02:00] have your nose in it, you are so glad you picked this book up and started it and you're thinking about your schedule and you hope you can clear your calendar so you can enjoy every page.
[00:02:11] Josh Hutchinson: Yes, you will be willing to drop everything once you get into this. Forget about sleeping that night or running the errands. They can wait, but Hannah Masury's story cannot.
[00:02:25] Sarah Jack: Hey, book clubs, this is a book for your club. This is great for discussion.
[00:02:32] Josh Hutchinson: Yeah, you really enjoy Katherine Howe's comments on the book in this episode, and you can use those as some talking points in your book club. And we talk about how there are more similarities between witches and pirates than you might think.
[00:02:54] Sarah Jack: Executing the witches and executing the pirates were both acts of purification for the community.[00:03:00]
[00:03:01] Josh Hutchinson: Katherine Howe is the best selling author of The Physic Book of Deliverance Dane, The Daughters of Temperance Hobbs, Conversion, The House of Velvet and Glass, and The Appearance of Annie Van Sinderen. She is editor of the Penguin Book of Witches and, coming soon, the Penguin Book of Pirates.
[00:03:21] Josh Hutchinson: She coauthored Astor: The Rise and Fall of an American Fortune and Vanderbilt: The Rise and Fall of an American Dynasty with Anderson Cooper.
[00:03:32] Katherine Howe: Chapter One, Boston, June 1726. I don't know what made me determined to go to the hanging. I'd always made a point of avoiding them. I resisted the entreaties of my friends who wanted to be in amongst the throngs of onlookers, ears pricked for the last words and the pious advice of the soon to be damned. Of course, I'd always been curious. One cannot help but wonder about the face of one condemned, [00:04:00] to see his carriage toward the crowd and himself, to feel the swelling cheers and cries of all the townsfolk, to hear the crack of the felon's neck snapped like a chicken's. I wondered if their eyes were open or closed when their moment came.
[00:04:14] Katherine Howe: What happens in the instant in between being a living, breathing creature, trembling with needs and wants and fears, and being an empty sack of flesh and bone? Is it the same for an old woman alone in her bed with the covers pulled up tight as it is for a man mounting the scaffold before God and everyone? Does an unearthly light of heaven attained shine upon the greasy strings of their hair if they have confessed and repented? Everyone repents at the end, or so I've been told. I'd heard the moment of public death described often enough, usually by someone with a hand around a glass, but I'd always been of too delicate a nature to see for myself.
[00:04:54] Katherine Howe: I didn't like to drown kittens or stomp trembled whiskered mice, and as often as not found a way to avoid such grim [00:05:00] chores on the occasion Mrs. Tomlinson chose to impose them on me. I even crossed the street from dogs lying dead in the gutter. But something about William Fly was different. I made up my mind that I would go.
[00:05:15] Josh Hutchinson: Such a good introduction. That hook just grabbed me when I was reading it. So starting with the execution, that was quite a way, quite a bang right at the beginning.
[00:05:29] Katherine Howe: Why mess around? One of the things that I enjoyed about working on this book, because it's set in 1726, it opens at a real event. So the hanging of William Fly was a real thing that happened. William Fly led a short-lived mutiny and went briefly pirating off of Cape Hatteras, and then he trusted a guy to take him to, I think it was Martha's Vineyard for water with, he had renamed his boat the Thames Revenge, which is such a great pirate name, but the guy he trusted [00:06:00] to pilot him fooled him and led him off the coast of Boston, which of course now as a sailor in Massachusetts, I find myself wondering like going on the outside of Cape Cod, which is how you have to go to get from Martha's Vineyard, like all the way around and get back to Boston, it's actually like a really long trip. It's like really way out of their way because there was no Cape Cod canal to cut through. So that must have been, William Fly must have been a pretty naive leader, unfortunately.
[00:06:24] Katherine Howe: But what happened was William Fly's public trial and gibbeting. So William Fly is tried and he's found guilty and he's not just hanged in front of everyone, but he's gibbeted. And what that means is that his body, after he is dead, it hanged in chains in a public place for everybody to see. And so he was gibbeted on a little rock, one of the Boston Harbor islands called Nix's Mate, and just left there to rot. And the historian Marcus Rediker has pointed out that is a that practice of publicly [00:07:00] displaying the mutilated bodies of people convicted of piracy was a, was like a conscious act of terror by the state. The state was trying to terrorize people out of thinking of turning to piracy.
[00:07:12] Katherine Howe: And it's so interesting to me because, of course, this is so most people who know my fiction associate me with Salem witch trial stories or Salem stories. And of course, this is a generation later, because Salem is 1692 and William Fly is 1726. But the idea of using public execution as a mode of terror is still very much in play. And interestingly enough, too, one of the theologians who presided over William Fly's trial was Cotton Mather himself. He was much more famous by the time the 1720s rolled around, and at the beginning of the story, in A True Account, we actually talk a little bit about his fame, that people respond to him like, like he's a celebrity, they freak out when they see him in the street.
[00:07:56] Katherine Howe: And Hannah Masury, is bound out to service in a [00:08:00] real tavern, Ship Tavern is a real place, at the foot of Clark Wharf, which is a real wharf, one of the longest, most major wharfs in pre-revolutionary Boston. And so I imagine her mistress, Mrs. Tomlinson, as being very much enthralled to Cotton Mather, very much like touched by his fame and the proximity of his fame.
[00:08:20] Katherine Howe: And so at one point, I even have Hannah remark to herself that she grew up in Beverly, which is a town close to Salem, which is on the water, a seafaring town, and that she grew up close to where Cotton Mather had driven the devils out of Salem a generation before, before she was born, which seems impossible to her, as impossible as driving fairies out of a hole in the ground, because public thinking about witchcraft had changed by the 1720s, but not completely. Hannah is still living in this sort of just post-Calvinist world and much of her internal monologue or the way that she understands the world is inflected by [00:09:00] Christianity because of the moment in which she's living, even though she herself is living a very, what we might term, unchristian life.
[00:09:09] Josh Hutchinson: As you mentioned, you're known for writing about Salem Witch Trials. What drew you away from that to write about pirates?
[00:09:18] Katherine Howe: I think, I think everyone is secretly attracted to pirates. Maybe that's a sweeping generalization, but maybe it was partly having spent so much time thinking about the world of very early European-settled, English-settled Massachusetts, and what an incredibly strict and hierarchical culture that was. And trying to imagine ways that people chafed under that structure or bucked that structure a little bit. And if Salem was, if the Salem Witch Crisis was one example of when regular people are at the center of the story, which is so a little bit unusual. So [00:10:00] much of our history is so called great man history where you talk about leaders or kings or queens or people who are in charge. And I've never been particularly interested by the people who are in charge. I'm much more interested by the people who are just trying to make their way in the world who are regular people.
[00:10:15] Katherine Howe: And so another instance of regular people in extraordinary circumstances is piracy. So often pirates didn't plan to be pirates, or they turned to piracy through mutiny or, as William Fly did, through what they called hard usage, and especially at a time when impressment was such a big part of the British Navy. You could be snatched away from everything that you knew in your life and thrown into a ship with no desire to ever leave the land and have your freedom taken away. And so I was interested by piracy, like the golden age of piracy, which kind of wound down in the 1720s, but stretched broadly from the 1680s to the 1720s, the same period [00:11:00] as the period of the witch trials in North America.
[00:11:02] Katherine Howe: And also it is an example of the collision between the most radical forms of freedom and the most radical forms of unfreedom. Because so much golden age piracy was inextricably bound up with the money to be made in the transatlantic slave trade, and one of the reasons that it was so important to the state to strike terror into the hearts of mariners of the threat of being tried as pirates was because of the economic risks that they posed to this very wealthy triangle trade between the Caribbean and the North American colonies and Great Britain.
[00:11:40] Katherine Howe: And so I was, I just was very drawn to the idea of here are people in extreme circumstances, under extreme forms of constraint, or sometimes forced servitude, and who throw off those constraints, often using violence and often, with no hope of success, [00:12:00] really, depending on how we define success.
[00:12:03] Katherine Howe: So I was just very, I was very moved by it, and also very moved by, the story of witchcraft is so much a story about women in extreme circumstances, and typically piracy is a story of men in extreme circumstances, but not always. There are a couple of very famous examples of women who disguised themselves as men and went pirating, and I was very moved by that possibility and what that might look like and how that might feel.
[00:12:34] Katherine Howe: And so I have Hannah Masury at the beginning of her story, she gets a sort of traditional call to adventure, as a way of structuring the story, where she's working, she's in her late teens, we never really learn exactly how old she is. She's bound out to service, which is not unusual for this time period. In fact, Abigail Williams, famously, who kicked off the Salem Witch Panic, who was 11 years old and was bound out to service.[00:13:00]
[00:13:00] Katherine Howe: And so Hannah ends up getting tangled up in the events around the trial of William Fly and winds up having to flee for her life in a way that she does that, because the only way in or out of Boston, pre-revolutionary Boston at this time, was by the Neck, which is a long, skinny stretch of land. So Boston at the time was this, was a peninsula. And it was very easy to choke off access to that peninsula. The only way that Hannah could escape, people are trying to hunt her down. I don't want to give away too much about why they're trying to hunt her down. They're trying to hunt her down, and so the only way she can flee is over the water. And so she disguises herself and ships out on what she thinks is a fruit packet down for the Azores. And then her adventure goes in a pretty wildly unexpected direction.
[00:13:47] Josh Hutchinson: Yeah, quite a lot of wildly unexpected directions. Yeah, you keep us guessing what's going to happen next.
[00:13:56] Katherine Howe: Yeah, I don't want to give too many twists away, but I've been telling, when [00:14:00] people ask me about this story, I've been telling people it's a little bit like Treasure Island meets Gone Girl. And and there are people who are fans of pirate fiction, anyone who's read Treasure Island is going to see a couple of little winks here and there, narrative winks or things that are slightly familiar seeming but that is of course like the ultimate pirate story, which is also set in the 17, I've never learned the specific year, but sometime in the 1700s, but was written in the 19th century.
[00:14:29] Josh Hutchinson: Yeah, that's what got me interested in pirates, Treasure Island. Read that very early.
[00:14:36] Katherine Howe: Yeah we're, I have a young son and I've been reading Treasure Island to him at night for some weeks now. And as you can imagine, we're a completely normal family. So his playhouse in our garden has a pirate flag on it. It has a sign hanging from it that says the Admiral Benbow Inn, which is where the action starts in Treasure Island, and a bill of fare hanging from a nearby tree. And my son likes to demand kid rum. Everything's completely [00:15:00] normal in my family. Kid rum is water, I hasten to add.
[00:15:04] Josh Hutchinson: Oh, okay.
[00:15:05] Katherine Howe: Not to worry. That's a worry.
[00:15:08] Josh Hutchinson: I was thinking it was a Juicy Juice or something.
[00:15:10] Katherine Howe: no. He gets very frustrated when other kids want to play pirates, but they don't know all the weird, obscure plot points of Treasure Island. He's no, you have to be the blind man.
[00:15:19] Katherine Howe: He's, very controlling. Anyway,
[00:15:22] Josh Hutchinson: That's adorable.
[00:15:23] Sarah Jack: It is. And he'll share his love for the story with his peers. Yeah.
[00:15:28] Katherine Howe: Whether they want him to or not.
[00:15:33] Sarah Jack: How has your love for sailing influenced your writing about seafaring?
[00:15:37] Katherine Howe: I think certainly my, I sail a lot in my free time. It's my only hobby, really. And it was inevitable that I would want to write a seafaring story, even though they're perhaps a little bit out of fashion these days, but there's something so unique about being at the mercy of the elements so completely. I mean, there are many elements of [00:16:00] seafaring that are attractive from a fiction perspective. One is that it is this self-contained world, if we're talking about the Age of Sail. You're living within this community in very close quarters. of a really profound intimacy can form, but even within that intimacy there is rigid hierarchies and structures and lines of authority and lines of command.
[00:16:22] Katherine Howe: There's also an incredible technicality to it that I find interesting, and especially imagining someone like Hannah, who has no background in seafaring at all, suddenly finding herself in this universe of ropes, where every rope has a specific name and a specific purpose, and the technical aspects of it, and how much knowledge there is to acquire in order to be able to effectively make a sailing ship go has was interesting to me from a narrative perspective.
[00:16:52] Katherine Howe: And also I think there's the idea of exploration, the idea of we now live in this world of instant discovery. If I want to [00:17:00] see what a picture of New Guinea looks like, all I have to do is type it into my phone. But the idea of these undiscovered worlds or uncharted worlds, you know maps that say 'here there be monsters,' and the idea of sailing into the unknown is for me, still a very romantic idea and something that I find interesting to think about. And over the course of the story in A True Account, we encounter many different characters who are all trying to find a path towards their own self-determination. If anything, I think that is the theme of the book. Thereโs Hannah, obviously, whoโs trying to find her own route to freedom, if you will.
[00:17:42] Katherine Howe: Many of the pirate characters that she encounters are themselves actually seizing their own authority and freedom for themselves. And something about the freedom and the rebellion of it has always been very attractive to me.
[00:17:57] Katherine Howe: And also just speaking [00:18:00] personally, I think there are only two times in my life when I'm really fully present. And both of those times, one, one is when I'm writing, if I'm really engaged in what I'm writing and I'm completely involved in it. And then the other is when I'm sailing, when I'm underway, because it is so necessary to completely focus your attention on what you're doing, on what the surroundings are, on what's going to happen next.
[00:18:25] Katherine Howe: There's no room for distraction. There's no room for worrying about something else. There's no room for preoccupation. And for someone like me who lives in the head so much all the time, that is an incredibly liberating sensation. And so my mind, I wanted to try to explore in fiction, what that sensation can be like, and what that distinctly weird world is like as well.
[00:18:52] Josh Hutchinson: Yeah you built the world so excellently. All of those details that you put in, [00:19:00] and I loved learning the the terminology that you were just talking about, the names of the ropes, the mizzenmast, and this and that, and they're so good.
[00:19:11] Katherine Howe: Thanks. And I, believe it or not, I don't even get all that technical. If you read Patrick O'Brien, it's simply staggering how much, he's the guy who wrote Master and Commander, simply staggering the level of detail that he's able to access. But having Hannah come into a sailing world, naive, means that I can get away without actually weighing it down with a whole lot of jargon.
[00:19:35] Katherine Howe: But I also enjoy, I think there's so many turns of phrase and idioms that we use in English that are derived from seafaring, some of which we know in an abstract way, but many of which I think we don't know. Three sheets to the wind for being drunk is a great one, or armed to the teeth means carrying a knife in your mouth because you're about to board somebody else and you need to bring your arms with you. I really enjoyed unearthing some of [00:20:00] those turns of phrase that we still have this nautical discourse that we're not even aware that we use.
[00:20:07] Josh Hutchinson: Yeah, really all of that, the rich detail, really helped bring the world to life. It was like you're there experiencing all the senses. Job well done.
[00:20:18] Katherine Howe: Thank you very much. But not too jargony, right? I hope not.
[00:20:22] Josh Hutchinson: No I was able to follow and I think I've been on boats like twice and they've been like speedboats at lakes.
[00:20:31] Josh Hutchinson: Uh,
[00:20:33] Katherine Howe: Glad to hear that, that it worked okay for you, Josh.
[00:20:36] Josh Hutchinson: Yeah, my brother is in the Navy and he knows a lot about naval history, so I'm going to send him a copy of the book and see what he thinks of it. I think he'll get a kick out of it like I did.
[00:20:50] Katherine Howe: I hope so.
[00:20:52] Sarah Jack: And it allowed for us to really, as you said, experience her introduction to what she was going to [00:21:00] have to do to cope on that vessel and work. And As you can even hear in the very introduction of your book, you take us right into who Hannah Masury is. We start to learn the details about her. Who is Hannah?
[00:21:17] Katherine Howe: So Hannah Masury is, in the book, she's in her late teens. She was born in Beverly, Massachusetts, but she doesn't really remember any of her early childhood, because from when she was very small, she, it's hazy what her family situation was, but it's clear that wherever she was living, she, her parents couldn't afford to keep her, which was not unusual at that time.
[00:21:42] Katherine Howe: And so she's given to a distant relative of her mother's, and she doesn't remember if it's an aunt or a cousin, it's some kinswoman, some like long, long distance family member named Mrs. Tomlinson, who runs this inn, Ship Tavern. And Mrs. Tomlinson we understand has 13 kids, and it's a [00:22:00] boisterous kind of place.
[00:22:01] Katherine Howe: And Ship Tavern, most of their customers are Men who are sailors, who have just come rolling into town and need a place to stay, and not unlike Treasure Island, which opens in an inn, so the first, the character in Treasure Island is Jim Hawkins, and he is working in the Admiral Benbow Inn, and so I had Hannah begin her working life in a seafaring inn, which is when she first starts to encounter some of the pirate life, and similarly to early scenes, for example, in Moby Dick, you know, There's a lot of scenes there opening in where Ishmael meets Queequeg because they have to share a bunk. Because in many of these places it was very crowded and you would have to sleep in shifts or sleep two sailors to a bed head to foot or things like that.
[00:22:44] Katherine Howe: So one thing I wanted to explore a bit was the kind of, once again, I think when we look at the past we have a tendency to look at the way people with wealth lived. And it's partly because the material culture of people with wealth was more likely to [00:23:00] survive. We have a greater picture, we have a greater imagination of what a grand house might be like. House museums tend to preserve a higher class level of living. And I wanted to try to explore what was a more common way of living in around 1726.
[00:23:17] Katherine Howe: And so Hannah's days were organized by her work. She's a girl of all work. She has to wait at tables and scrub things and clean things and empty the chamber pots and do all those nasty things that she wouldn't want to do. But she also has friends who are like her. She has like girls that she hangs out with who are in similar circumstances.
[00:23:37] Katherine Howe: And early on she, she sneaks out of the inn after her mistress has told her she can't go to William Fly's hanging. She had seen them at church, because the pirates had been brought to church to be preached at by Cotton Mather, who was trying to bring them back publicly to repent. There are sins of swearing and whoring and disobedience.[00:24:00]
[00:24:00] Katherine Howe: And so it was, there was really in this time period, a unified perspective between religious leadership and government leadership to try to ensure compliance and obedience. And one of the things that I found so moving and striking about it was that in, in William Fly, Hannah sees someone who refuses to comply, who refuses to bend to what authority demands of him.
[00:24:29] Katherine Howe: And that is the moment that invites her own refusal of the circumstances in which she's living. And as she goes on her adventure, she ends up having to disguise herself as a boy, as a cabin boy, to go on this ship. And there are ways that I deal with objections, like why it might seem difficult for a girl to make it like she was a boy on in this time period, but I think it's actually quite credible, the more you think about it, the more you know about what the body would have been like after a [00:25:00] lifetime of work and after a lifetime of insufficient nourishment and things like that. And so we watch her come into herself or come into being as. As the more time she spends on the fruit packet, which we think is called the Reporter, but then is revealed to have actually been a ship called the Fancy, we watch her come into herself. She starts to learn what she's doing. She starts to learn her way around. She does things that she would never have imagined herself doing. At the beginning of the story, we see her steal a mug from a drunk person who is in her tavern, who drives her crazy. And at one point, that's the worst crime she's ever committed in her life. And then, within a few months, she committed crimes she never thought that she could possibly have imagined.
[00:25:45] Katherine Howe: And so one thing that I liked thinking about with Hannah was, not that she's proud of everything that she's done. She's still a moral being. But it's also an examination of what happens to our moral systems based on the circumstances in which we [00:26:00] find ourselves. In some context, morality is a luxury. And so I wanted to look at what it would be like, not to write an anti hero exactly, but to write someone who does things that we personally might find horrifying or objectionable, but to write it in such a way that we not only understand why she does them, but actually sympathize with her choices that she's made. I'm being a little bit deliberately vague, because I don't wanna give too many things away. And in the end, I also don't wanna give away the matter of what happens in the end.
[00:26:33] Katherine Howe: But suffice it to say, I also have fun with the pirate tropes. There's definitely a parrot, there's definitely a guy with one leg, there's definitely treasure, because you can't have a pirate story without a parrot, you've got one leg, and treasure.
[00:26:47] Katherine Howe: And one of the other things that is fun for me in this book, in A True Account and which you can see in the title, A True Account: Hannah Masury's Sojourn Amongst the Pirates, Written by Herself, is the question of what is true?[00:27:00] Can something be emotionally true, but factually false? What does it mean to have a relationship between truth and fiction?
[00:27:08] Katherine Howe: And there's an ongoing debate about authorship and and authority, and who is writing what in the course of this story, and who is reading what in the course of this story. I get a little bit meta, but hopefully not in an exhausting kind of way. But as someone who is a historian who writes fiction, these are issues that I think about all the time, especially knitting together things that really happen, like William Fly's trial, I actually take pretty much verbatim from the trial transcripts. So all the discourse that happens on when William Fly is hanged, I didn't make it up. It's what people actually said. And Hannah herself is based on some historical antecedents, but she herself is a fictional character. So what does it mean if I'm braiding those things together?
[00:27:55] Josh Hutchinson: She's such a rich character, how hard has it been for [00:28:00] you to wait to be able to introduce her to the world?
[00:28:04] Katherine Howe: I'm very, I feel very close to Hannah. I think I'm more emotionally involved with her than I have been with a lot of my protagonists. I'm still very emotionally involved with the protagonist in my first novel, Connie Goodwin, because I think it's not unusual to feel very close to your protagonist in your first novel and because she was so personal to me, but I feel very emotionally involved with Hannah. I feel protective of her, maybe because she's younger than me, by a lot actually now. But at the same time, I feel proud of her, and, and so I'm excited for people to meet her. I'm curious. I'm very curious what people are going to think. Also cause it's not usual for me to write someone who does despicable things, and Hannah definitely does some despicable things. But at the same time I feel, I don't know, proud of her. Is that the right word? I don't even know. It's a little unusual for me to still be as [00:29:00] emotionally bound up with a fictional character.
[00:29:04] Katherine Howe: It's a shame to say that you play favorites with your protagonists, but right now I'm definitely feeling, I'm very, I'm treasuring Hannah a little bit right now.
[00:29:12] Sarah Jack: What you did with presenting her and bringing us along and what she was experiencing is incredible. Even, even when she was like needing to rest, you like felt it with her. Is she going to get enough hours to recuperate? So I can see how you would feel so proud of her. As a reader, and you start to feel like, oh, maybe she's your friend, or you want her to be your friend. You want to know her more and more. So when she takes care of things, does things to move forward and take care of yourself, you're like, it's a role model in a way for determination and moving forward.
[00:29:54] Katherine Howe: Thank you. One thing that also comes up in this book, and a lot of my fiction [00:30:00] deals with the ways that gender roles constrain or enable things that we're able to do, that we're expected to do. And this book is a little bit unusual. A True Account is unusual in being pretty explicit about about gender roles, in part because Hannah makes such a conscious decision to disguise herself. She assumes a different identity, and that identity is of a different gender.
[00:30:25] Katherine Howe: And there's another character in the book, and I don't want to give it away, it's too much of a twist. There's another character in the book who has a similar kind of fraught relationship with her own gender, with her own sexuality, at a different moment in time.
[00:30:39] Katherine Howe: And so I wanted it to be a way for the story to talk about a different perspective on the kinds of strictures that are in place, historically, but I think in the present too, we're living through this really interesting moment where so many young people are rethinking what gender can mean and what it [00:31:00] should mean and what they want it to mean and taking control of it for themselves.
[00:31:04] Katherine Howe: And in some ways, I was looking for a historical lens through which to think through some of those same kinds of questions. And, so it's inevitably different and historically grounded and rooted in sources, but it is trying to be part of that conversation. I think I've been thinking a lot about gender roles throughout my fiction writing career. But this is a another way of looking at it, as well.
[00:31:29] Josh Hutchinson: You alluded to another character. As in your other works, this is a dual timeline narrative. What's the relationship of each timeline to the other? How do they, are they echoes of the same story?
[00:31:49] Katherine Howe: Yeah, again, I don't want to give too much away, but there is a mystery that is, that surrounds Hannah's story. And there is a [00:32:00] character who is looking at Hannah's story and is trying to figure out whether it is a true account or not. And which is one reason I was so wedded to the title, A True Account, because it is insisting on its own truth.
[00:32:13] Katherine Howe: And yet anything that is trying to insist on its own truth, I think you should automatically question whether or not it is true. And so there is a kind of a framing story. And in a similar way to Hannah looking at William Fly and taking him as an inspiration for a change that she makes in her life, I have a character who's looking at Hannah and who ends up taking some of Hannah into herself and thinking about ways that it can change what her life is going to look like. And again, I don't wanna give it too much away, 'cause there's a, there is a little bit of a twist involved. There is a relationship between those two.
[00:32:51] Josh Hutchinson: Yeah, I definitely don't want to give away the ending, so we won't even go within 50 miles of that. I'll just say that it's such a [00:33:00] good ending. Readers will be pleased with that. Take care in the way you wrap things up.
[00:33:07] Katherine Howe: Thank you. I appreciate that. Yeah, as usual, there are a couple of like local nonprofits I should probably like warn are in this book. I don't think the Beverly Historical Society has any idea that they're mentioned in this book, I should probably tell them as a courtesy.
[00:33:22] Josh Hutchinson: Oh yeah, and maybe they'll get some questions in there. Can we see Hannah's book?
[00:33:27] Josh Hutchinson: In addition to the dual timelines, you also do an artful job of weaving a lot of different story threads through. You've got people on a sort of a quest for independence and freedom, but there's the pirating that happens and there's other layers.
[00:33:50] Katherine Howe: One, one major character that Hannah meets, so Hannah ends up meeting some real people and some fictional people. One of the real people that Hannah meets is a guy named [00:34:00] Edward Low, who was one of, who was a real person who was based for a time in Boston in this period, and he was a real pirate, and he was a famously cruel one. He was the guy who, one of the best known kind of first person accounts of piracy in this period was actually written by a Marbleheader named Philip Ashton, who was a fisherman on the Grand Banks and who was captured by Ned Low and escaped. He ran away from him in an island in the Gulf of Honduras and ended up having to live on his own on an island before he hitched a ride home on a ship that was based out of Salem.
[00:34:37] Katherine Howe: And so we learn a lot about Ned Low's cruelty, and we get a lot of the details about life on board a pirate ship come from some of those sources. From that, we actually learned that Ned Low had a soft spot for dogs. That was true. And we learned that he refused to have married men in his crew, the [00:35:00] nominal reason being that that he felt that someone should be home with their family if they had a family, but practically, as Hannah comes to think to herself, that's, there's a less noble interpretation of it, and that is that somebody who is married has a reason not to fight, if they have something else to live for, they're not going to fight quite as hard. There are a couple of ways you can interpret Ned Lowe's perspective in that regard. So she meets Ned Lowe, and some of the details about pirating come from the truth of what happened with Ned Low and some of his raidings.
[00:35:34] Katherine Howe: And there's another character she meets who is a fictional character, but who is based on fact, and that character is a man named Seneca, who is a little bit older than Hannah, he's in his early twenties. And Seneca we gradually realize is a self-liberating person. He, we never really learn any of his backstory, but we do learn that he liberated himself from bondage and went pirating, and there are actually several examples of [00:36:00] men who took it upon themselves to flee a life in bondage and to take to the high seas in doing that.
[00:36:07] Katherine Howe: And in fact, one of the things that was so interesting to me in reading primary sources of piracy was the ways that there are so many more pirates of color than he would anticipate. In fact one of the most notorious North American pirates was Blackbeard, who was active in the Carolinas. And when he was finally taken off the coast of, I think it was Hatteras. When he was finally taken, half the crew who was with him were men of color. And in fact, there was a guy who was all set to, he was like, with, he had a flint and he was all set to blow up the gunpowder magazine and destroy the entire ship and himself out of loyalty to Blackbeard. And he was talked out of it by a guy who was like imprisoned nearby, "no, don't do it."
[00:36:50] Katherine Howe: And and it's interesting to me, because I think there's some ways in which pirates of color get overwritten if you look at a lot of pop culture, Pirates [00:37:00] of the Caribbean or whatever, every, everybody is white, but that's just not what it looked like. One of the things that was really interesting to me was to think about the way that pirate crews tended to be these mostly men of like of no country in a way, and so the crew that Hannah ends up joining are from all over the place. One of the characters that she deals with is a Spanish Creole from, who had lived in Louisiana and speaks French. One of the guys, originally from Marblehead, but it's been a lot of his time in St. Petersburg, because that's where he had ended up traveling. There, there were men from the west coast of Africa. There are men from the Caribbean. There are men who are native. There are men who are all different kinds of people. And so the thing that binds them all together is their will to self determination and perhaps a certain degree of brutality.
[00:37:49] Katherine Howe: But I was and still am very interested in the ocean as its own nation, and so one argument that the novel, that A True Account makes is [00:38:00] that it's like a different model of citizenship, in a way, that you are no longer bound to wherever you happen to have been born or even where you happen to have spent most of your time on land. You're bound to the articles you pledge yourself to live under, and you're bound to your shipmates.
[00:38:18] Katherine Howe: And one of the terms of art that I liked about piracy is the way that the collective of pirates would be called the people. The people choose this, the people elect the captain by popular acclaim, the people do this, people do that. And especially given this time period, in the early part of the 18th century, that idea of the people, of the polis, is such a unique and intoxicating idea, such a proto democratic idea, almost, that it's something that I was really interested to explore.
[00:38:49] Katherine Howe: And so Seneca ends up. We discovered that Seneca has named himself because he has cast off the name that was foisted upon him, and no one's allowed to use it. And so he has chosen [00:39:00] the name of a philosopher for himself, a Stoic, and when we first meet him, or when Hannah first meets him, she doesn't know what a philosopher is.
[00:39:08] Katherine Howe: And so I liked the idea. It was important to me to have a main character who was a person of color, who was a self liberating person, because that is a part of the history of piracy that I feel like hasn't been really sufficiently explored.
[00:39:23] Josh Hutchinson: The articles and the structure of how they organize themselves on the ship was, it's so radically different than what Hannah grew up with where she's got Mrs. Tomlinson being the authority figure, but then beyond Mrs. Tomlinson, there's the ministers and the magistrates.
[00:39:45] Katherine Howe: Everybody outranks Hannah in Boston in 1726. And so the moment that she discovers that when she's on a pirate ship, they all put their, they all sign the articles, which are loosely based, I think, on the [00:40:00] articles of war. But it is a list of rules that really existed that spelled out their obligations to each other, who the officers were and how much everyone would be paid, how much people would be paid in the event of their being maimed or otherwise hurt and offers specific outlined bonuses. So when she discovers that there's a special bonus, you get to choose the best arms on board if you are the first person to spot a prize that you end up taking. It's the first time that Hannah has ever really been in an incentive labor relationship, that where she actually has an incentive to, to apply herself and do what she's doing.
[00:40:38] Katherine Howe: And she throws herself into it very quickly. And we actually see how she is able to rise a little bit in the ranks from just being like a regular crew member to being rated able. Being an able seaman gives her like a greater sense of authority and purposefulness and belonging.
[00:40:57] Sarah Jack: When I read your [00:41:00] articles, I thought how enjoyable that must have been for you to create. And then I just, I felt like I was taking all your bait through the story. And the article that jumped out to me... You know, a few sentences after the articles, here you have Hannah grabbing onto that article. And I had already written a note for myself. Oh, this is my favorite one. We saw that as her in, know, one of her ends, one of her ways to get traction to her next step. So I really loved the articles. I loved picking one and then finding that I was following the crumbs. I was like, oh man.
[00:41:40] Katherine Howe: I'm glad. Yeah. Yeah. Hannah has freakish farsightedness, which is actually something that that I've given her for myself. There's not a whole lot of myself personally in Hannah, but I've always been farsighted. And particularly in one eye more than the others, which makes this bad for ball sports. So don't expect to throw a ball at me and have [00:42:00] me actually catch it. But can be handy when you're looking for something on the horizon.
[00:42:05] Katherine Howe: I will also mention as you can imagine, I did a lot of research for A True Account. And the fruit of that research, besides the novel itself, is that in February, I'm releasing an edited volume, The Penguin Book of Pirates for Penguin Classics. And it's going to be a primary source reader, basically like The Penguin Book of Witches.
[00:42:26] Katherine Howe: And it will include a lot of the original source materials that I read to fuel my imagination for a true account and for Hannah's adventure. And it starts in the 1500s and goes up through the Amistad, the case of the Amistad, which is in the 19th century, and I'm pretty excited for people to read that book. I think it's going to be really fun. And it also includes two excerpts from the most widespread fictional accounts of [00:43:00] pirates. One thing that's interesting to me, both as a historian, but also as obviously as a fiction writer is the way that, especially for something like piracy, the way that myth and fact can sometimes blur a little bit.
[00:43:13] Katherine Howe: So there are a few examples in The Penguin Book of Pirates that are not factual, but were so widely circulated that people mistook them for fact. And then it includes two excerpts, one from Peter and Wendy, the novel version of Peter Pan, which talks about Captain Hook. And the other is 'What I Heard in the Apple Barrel,' the chapter from Treasure Island where Jim learns that Long John Silver is actually the leader of a secret pirate crew.
[00:43:44] Katherine Howe: And it was fun to do those both, because those are both pirate stories we all know so intently, they're dramatized so much. And yet have you actually really gone back and really read them? For instance, Captain Hook [00:44:00] in Peter and Wendy, which is from 1911, we learned that he was a graduate of Eton.
[00:44:05] Katherine Howe: And so like a lot of Captain Hook's ridiculousness, like you picture him, this sort of Disney restoration flowing wig and then crazy, the crazy coat and everything. But his foppishness derives from an embedded class critique in Peter and Wendy beyond anything else.
[00:44:22] Katherine Howe: Or it's also interesting to me that there is actually an allusion in Peter and Wendy. Hook's nickname is Barbecue, or they talk about him going up against a pirate named Barbecue, and they're actually alluding to Long John Silver in Treasure Island. So they're like origin point, because Long John Silver's nickname is Barbecue in Treasure Island. So there is this intertextual aspect of even classic pirate lore, and that extends even into examples of actual piracy itself, because the generation of pirates who were active at the beginning of the 18th century, [00:45:00] like Edward Low or Blackbeard or some of these other guys that we know. They're actually a generation later then the first golden age generation of pirates from the 1680s, 1690s. So the guys who go pirating in the 1720s and teens have been hearing stories about the guys who were pirating in the 1680s and 1690s. So there's already this like meta aspect of even actual piracy.
[00:45:26] Katherine Howe: And in fact, one of the, one of the guys who's my favorite is he was the guy who was dramatized in Our Flag Means Death. So one of the guys who was an active pirate in Bermuda, I think it was, in the 1710s and 1720s, was a guy named Stede Bonnet, and Stede Bonnet is fascinating, because whereas usually men go pirating out of necessity or a desperation, Stede Bonnet is rich and decides he just feels like going pirating. He gets out a ship, he hires the crew, [00:46:00] he consciously chooses to leave his life as a wealthy plantation owner and go raiding on the high seas. And he likes to wear all red and red feathers, and there's this very self aware aspect to it that I thought was really, it was really fascinating. So that's one of the reasons that the story in a true account is very much engaged with questions of authorship and truth and fiction and the relationship between those things and what is, what counts as a trustworthy source when we're talking about piracy.
[00:46:37] Sarah Jack: What you do with your writing, your fiction writing, shows the power of historical fiction and why historical characters and fictional character representations of historical characters are so important.
[00:46:52] Katherine Howe: Thank you very much. I'm glad that you think so. I have a sort of a different approach to historical fiction, but I think it's mainly, I think it's largely rooted in being an [00:47:00] Americanist and being, as I said before, particularly interested in the kinds of stories or the kinds of histories that are largely overwritten by the archive or are harder to excavate from the archive, stories about regular people, stories about people who are not literate or are not otherwise remembered, people who maybe have dramatic and memorable lives, but maybe those lives are not written in, historical annals. And so I think that's my perspective as a historical fiction author.
[00:47:35] Katherine Howe: I'm not going to be writing any regency romances, I'm afraid. Although I do enjoy them, they are quite fun, but there's not going to be any court intrigue and no regency romance in my wheelhouse.
[00:47:48] Katherine Howe: Piracy, yes. Riots, absolutely.
[00:47:54] Josh Hutchinson: oh, wonderful, yeah,
[00:47:57] Sarah Jack: Yes.
[00:47:58] Katherine Howe: 100%.[00:48:00]
[00:48:01] Josh Hutchinson: I'm there for that,
[00:48:02] Katherine Howe: Yeah,
[00:48:02] Josh Hutchinson: Yeah I wanted to know if we could talk about Hannah's sexuality,
[00:48:08] Katherine Howe: Sure. Yeah,
[00:48:10] Josh Hutchinson: because You've mentioned a lot of the important themes in this story, but one of those is her quest for finding herself, and that's revealed partly through her sexuality.
[00:48:23] Katherine Howe: That's true. And yeah, writing Hannah as an explicitly sexual being, I'm, I tend to be a prude. And most of my fiction is very PG or PG 13. I tend to like, not have romantic scenes that much just because I don't think I'm very good at them. They're actually really hard to do well.
[00:48:43] Katherine Howe: And so Hannah is, for me, is a little bit of a departure in that she is so explicitly a sexual being. And one of the questions that I wanted to raise in thinking about her was, I think was the extent to which [00:49:00] she, because she operates because of her class status and because of her gender, she operates in a tense point between, on the one hand, she could be seen as sexually vulnerable, right? And there are moments in the course of the story where we see a picture of that vulnerability.
[00:49:22] Katherine Howe: Like at one point, she's, she's coming home from having sneaked off with her friends to watch William Fly's hanging, and she's on her way home and she doesn't want to go back to the inn because she's going to get in trouble for having sneaked out. And so she's hanging out in the street for a while by herself, but it's nighttime. But then she starts to attract attention because she is a young woman alone at night in the street, and she has to, and nothing happens in that moment, but I wanted to, us to be aware of what that choice would suggest about her.
[00:49:52] Katherine Howe: We don't get a full picture of, of her life, her tavern life, as she puts it. But, she, there is a [00:50:00] fluidity to her sexuality, also. She has a quasi-romantic relationship with one of her female friends. And she gives us to understand that she'll let people stop in her hayloft with her, but that it's her decision.
[00:50:15] Katherine Howe: And so on the one hand, she, within the context of her time, she is morally, like debased is too strong of a word, but she's not married. She is not a virgin. She is a sexual person, despite the fact that she's young and she's not married and she lives in this Calvinist, just post-Calvinist moment.
[00:50:37] Katherine Howe: But at the same time, I wanted to explore Hannah, the way that Hannah takes what could be a vulnerability and turns it into a source of power for her, a source of power, also a source of pleasure, because Hannah, in, in her life has so little of her own, right? So little of her own that she owns or that she can enjoy or that she can rely on or that [00:51:00] she can count on.
[00:51:00] Katherine Howe: She has no leisure to speak of. She has no time. She has no goods. She has very little comfort, but sexuality is a way that lots of people can find comfort or can find pleasure or can find freedom. And so I wanted to explore that a bit, and that comes into play in the pirate crew, as well.
[00:51:22] Katherine Howe: Because of course there you would think with a young, sexed person, in a crew only of, of men, there's an obvious question to be asked there. And Hannah does ask that question. She addresses that question. She's here's how I made up my mind that I'm going to deal with that eventuality or that possibility. And so I'm intrigued that you wanted to, that you wanted to ask about her sexuality because it is, there's at least one sort of scene of Hannah's sexuality being deployed.
[00:51:53] Katherine Howe: And it's not gratuitous, I don't think. I think it is important because it advances the plot in a way that the [00:52:00] plot has to advance. And of course there's an added risk of her discovery. And so that, that is part of what is at stake in the deployment of her sexuality later on in the story.
[00:52:11] Katherine Howe: But I think that's something that, that we all have to decide as we are, especially when we are in our coming of age, as it were, coming into ourselves, whether that happens in our teens, whether that happens later in life. Sometimes, as there's another character in the story who comes into her own sexuality and the deployment of her sexuality. She's at a later point in her life. But for whatever reason, this is the moment when it is happening for her. And so I wanted to make that an issue for Hannah that she had to, it is another arena for her to decide how she wants her life to be lived and how she wants to assert control over her life.
[00:52:52] Josh Hutchinson: And I think between the two eras that you choose, they're times of great sexual suppression, [00:53:00] and she's taking her independence from that.
[00:53:03] Katherine Howe: Yeah, but sexual suppression of a different kind. One thing that's interesting to think about, talking of like the colonial period, on the one hand, it was a time of sexual suppression, but on the other hand, it was also a time of sexual frankness. You would have shared rooms like a married couple would have, a kid sleeping on a trundle bed next to them and a baby in the bed next to them, right there. They're not waiting until everyone's at school. You know what I mean? They're not like, they're not waiting for date night. That's not a thing that happens. Like there was a greater, you know, there were no bathrooms. You'd go off into the corner and you'd use the pot and whatever.
[00:53:39] Katherine Howe: There was a different relationship between bodies in the late 17th and into the early 18th century than we have now. And it's partly because of the way that space was at a premium. There was a different sense of what privacy could look like at that time. Which I think is something that we forget, especially in [00:54:00] thinking about the kind of moral strictures under which Calvinists and just post-Calvinists were living.
[00:54:06] Katherine Howe: There's a weird tension between those two facts. Like there's the fact of bodies in everyday life, and there's also the fact of this like incredibly heavy, overbearing Christianity informing every aspect of everyday life. And then in the other time period that we're talking about, which is 1930, that is a slightly different time when there were, I don't want to go into too much detail about it because I don't want to give too much away from that timeline.
[00:54:33] Katherine Howe: But, it was also a time of changing sexual mores a bit, after the 1920s and into 1930, they're like, like laws were changing around sexuality to some extent, and the way that gender was performed or policed, depending on who you were and where you were and what time you were, was changing to some degree but not entirely. So it's a very different time.
[00:54:56] Katherine Howe: But both of those times are actually quite different from the time we're living in right this minute, [00:55:00] which is another thing that I think is worth considering that, we, all of these historical moments are so contingent on so many different factors and so many different things. And so things that we would assume as natural in one time period would seem profoundly unnatural in another.
[00:55:18] Josh Hutchinson: And you use that issue of privacy on, in Hannah's life on the ship also, where she's in disguise and can't be found out, but she has to share a head with dozens of men.
[00:55:32] Katherine Howe: I know.
[00:55:33] Josh Hutchinson: yeah,
[00:55:33] Josh Hutchinson: that gets a little awkward for a moment.
[00:55:36] Katherine Howe: Yeah. It's a little, it's a little bit awkward. At one point we address the question of of like her body and whether or not her body would give her away. And so even though she was 17 she was starving. So she was starving, and she'd spent her entire life undernourished.
[00:55:52] Katherine Howe: So she would have been skinny. She would have been almost wiry. She would not have had any body fat. Without enough body [00:56:00] fat, she wouldn't, she may have even never started menstruating, right, even at 17. She would not have had breasts to speak of. She, her body would have still looked not like a child, but like a young youth. I think her body would have read very differently.
[00:56:17] Katherine Howe: And so one thing that we, that I suggest in the story is that particularly in a time period where costume or clothing choice was so rigidly determined that if you saw someone dressed in britches and a blouse or a waistcoat, the assumption would be that you were looking at a male gendered person.
[00:56:40] Katherine Howe: That there, there was no like, oh, I feel like wearing shorts today, option, like I'm speaking to you in t shirt and shorts today, I'm wearing the exact same thing that like a 12 year old boy would wear potentially, but that simply wasn't the case in the 1720s, and so thinking about Hannah's body, but also what that [00:57:00] body would have looked like, like the way that poverty and that time period etches itself in the body in some ways independent from sex, arguably.
[00:57:10] Katherine Howe: And so that is part of how Hannah is able to be so persuasive in her disguise. And in fact, at one point I have a scene in the book where someone is looking at lots of paintings on the wall of sailors, and a lot of them are boys. And the character who's looking at them is starting, for the first time, thinks, oh, wait a minute. Are they boys? I don't know. Maybe they're not like part of it is, part of it is that you see what you expect to see.
[00:57:37] Sarah Jack: Yeah, I really enjoyed the lessons that you give about that in this story, throughout the story. I think that right now our society is grappling with that, why do we have to expect a specific, defined person. The youth and others are [00:58:00] teaching You can't count on that.
[00:58:03] Katherine Howe: Yeah. We're living through a really fascinating and exciting moment. And it's, I enjoy grappling with some of those questions in the way that I would being a, you know, a historian and a historical fiction person grappling with it and in a historically-informed way.
[00:58:20] Sarah Jack: Do we have time to talk about execution?
[00:58:22] Katherine Howe: We always have time to talk about execution. Are you kidding?
[00:58:25] Sarah Jack: I really like the parallel between the hangings of the pirates in Boston, and then you've got how the crews handle punishment.
[00:58:36] Katherine Howe: Yeah, that's true. That is also true. And this again, this goes back to the uses of terror. This is an argument that historian Marcus Rediker very generously gave me a quote for A True Account. I was really blown away that he would agree to do that. His work is very seminal to my thinking about pirates and piracy. And one of the big arguments that he has made is about the [00:59:00] role of terror in piracy. And that role was twofold. One was the terror that the pirates inflicted on the people that they were raiding. So it was actually, the threat of violence was actually their most effective tool, perhaps even more effective than the violence itself.
[00:59:19] Katherine Howe: And at one point in the course of a raid, we even learned that it's not out of, it's not unheard of for a ship to see pirates coming and just say, 'take it all, we give up,' because the threat of terror, A, and B, because of the role of insurance, actually. From a historiographic standpoint, thinking about insurance probably doesn't sound very exciting, but all the cargo that were raided by pirates, including human cargo, thank you very much, were all insured by insurance companies, and so in many cases, the mariners who are on board the ship, they have no interest in what is being taken from them. They, why would they lay their lives [01:00:00] down for a load of lumber and, or a load of breadfruit or whatever it is? Why would they lay their lives down for that when the insurance company is just going to make the syndicate whole anyway? That's the insurance company's problem. And of course, the insurance companies were then in a position to put pressure on governments to reduce the risks of piracy to maritime trade.
[01:00:19] Katherine Howe: But in many instances, the threat of violence was enough. And would give a reason for mariners to, to happily give up, not, maybe not happily, but to give up their goods. And and oftentimes if a mariner, for whatever reason, or a captain decided to fight the pirates off and was successful, I can point to at least one example of an insurance company actually rewarding the captain with a really nice silver tea service for defending their property. And so it was certainly in the insurance companies' interest for piracy to be suppressed.
[01:00:55] Katherine Howe: That being said, there's a scene where the Ned Lowe's crew [01:01:00] takes a small man of war, a small like Navy ship and hangs everybody up in the spars and in the rafters. And that was a not uncommon way of either murdering people or at times trying to torture them into getting information. So like you could hang somebody and then let them down and ask, 'okay, tell me where the goods really are,' hang them, let them down, 'no, really. I mean it', hang them, let them down because hanging, of course If it's the choking kind takes a little while.
[01:01:29] Katherine Howe: That's a grim way to think about it, but it's absolutely true. So you're right. There is a parallel, a visual parallel between the hangings of pirates at the beginning, the gibbeting of William Fly's body, the way that the state used terror to try to suppress piracy. And the ways that pirates used terror to try to get what they wanted, or the threat of terror to get what they wanted.
[01:01:54] Katherine Howe: And as I said, that argument, that sort of dual pronged uses of terror, twin uses of terror, was an [01:02:00] argument Marcus Rediker has made, not me. But which I think is a very persuasive and interesting argument, and is at work in some plot points in
[01:02:07] Sarah Jack: and it gave you then the opportunity to show the responses of the people who are experiencing the terror. And there are different ones.
[01:02:17] Katherine Howe: Yeah. There are some different ones. And yeah it's interesting because at the very, at the beginning, we see the responses to William Fly's gibbeting, particularly for Hannah, like the William Fly actually becomes kind of a recurring theme, almost like a Greek chorus in Hannah's ear a little bit, because she keeps thinking about him. She keeps turning her mind back to him. And because she was so horrified by the spectacle of his mutilated body. He had gone from being this very handsome man, who not much older than her, handsome, rebellious like playing to the crowd. One thing that William Fly really did do this, which is amazing, William Fly, he's on the scaffold, he's [01:03:00] about to be hanged, and he looks at the noose, and he says to the hangman, "don't you know your trade?" He unties the noose and reties it better, because he's a sailor and he knows how to tie knots. Which like, for my mind is ranked right up there with Sarah Good, "I'm no more witch than you are a wizard. And if you take away my life, God will give you blood to drink," for badass things people have done on a scaffold. Things that I would be far too terrified and pipsqueaky to possibly contemplate. But he really did do that.
[01:03:28] Katherine Howe: And so there is both the way that Hannah experiences some kind of mixture of inspiration and love and pity when she sees what's done to William Fly that then turns into a kind of determination or rebellion.
[01:03:46] Katherine Howe: And then there is a different reaction later in the story to a pretty grotesque scene of hanging that causes a pretty pronounced change in how the plot is unfolding and in the group of pirates. [01:04:00] And it shows the different ways that terror can be brought to bear on individual people. .
[01:04:08] Katherine Howe: And for that matter, it's still also for anyone who spent as much time thinking about witches and witchcraft as I have, or as your listeners have, you can't help but think about the spectacle of the hangings at Salem too. That was also a method of the state employing strategies of terror to get compliance. It was the same thing, the same strategy. And the fact that the Salem Witches bodies were cut down and then chucked into a ravine and were not, that it's not gibbeting, but it's not that different. It's treating their bodies like, like trash instead of objects in which a soul used to dwell. And so in that sense, especially given the proximity of those events in time, the fact that Cotton Mather presided over both of them is, at least for me, certainly something that was in the back of my mind while writing those scenes.
[01:04:57] Josh Hutchinson: And since you've [01:05:00] written about both witches and pirates, have you detected any other similarities between the two?
[01:05:07] Katherine Howe: I think the biggest areas of similarity are, well, now that, thinking about it, in some respect, they're both economic crimes. And one of the things, and piracy ends up being suppressed and becomes less of an issue in the late 18th century and then resumes its role into the 19th century as the politics of the slave trade changes, and witchcraft recedes as a crime with the dawning of the consumer revolution in the 1730s, and so in that instance, of course with witchcraft it's like personal household level of crime, butter not coming together, beer going off, what have you. And with piracy it, the crime is perhaps on a larger scale, because it is being, it is against nations and [01:06:00] nations' economic interests, and therefore nations have an invested incentive to suppress it and to thwart it.
[01:06:07] Katherine Howe: But other than that, there it, there's a funny, there is a funny similarity to it. They're both essentially economic crime. They're essentially economic crimes that are controlled or suppressed with methods of terror. They are crimes that are perpetrated by working people, people without a lot of economic power, a lot of, or without a lot of social power. So in that sense, maybe there are some similarities, of course, and of course, but then you have to look at the way that they're gendered.
[01:06:36] Katherine Howe: But that has to do with the universe in which each crime is unfolding, because the universe of the witchcraft crime is a domestic universe. It is the domestic sphere. And the universe of piracy is a maritime universe, which is an almost entirely male space. So in a, maybe there is more points of commonality between those two than we've thought about up until this point.
[01:06:59] Katherine Howe: It's a good question, [01:07:00] Josh. I'm glad you asked.
[01:07:01] Sarah Jack: I had thought on the side a little bit, because you had me thinking so much about gender roles. And then I was thinking, I was like, Oh, look at this over here with the piracy. That's a lot of male. And then over here in, In New England, a lot of, female witch accusation. So that's interesting.
[01:07:20] Katherine Howe: yeah, it's interesting. I don't know that I have a a particular conclusion to draw, but it is intriguing to, to juxtapose those two sets of circumstances, those two sets of extreme people, like individual regular people in extreme circumstances are, that's an interesting juxtaposition.
[01:07:37] Josh Hutchinson: Yeah, there's two sides of a coin, they're the female and male aspect of the supervillain, so to speak. They're menaces, and they terrorize communities.
[01:07:51] Katherine Howe: And anyone can be turned. Maybe there's another way to think about it, too, that you don't know who, who is going to, who will fall next. Who is going to, who will [01:08:00] resist like Philip Ashton and swim away to Roatan Island and camp out, and who will cave and sign the articles?
[01:08:05] Katherine Howe: And there's also a question of signing. You put, you, you put your mark on the articles just as you write your name in the devil's book. And I have actually the. The signature that I have Hannah use when she signs the article, she chooses a spiral, and because she's not literate at the time of the story. And she says she chooses it because of the pattern of stars that she sees in the night sky over her head.
[01:08:28] Katherine Howe: But actually, I chose that mark for her because it was one of the marks, one of the Salem girls made. One of the accusing girls made that mark, who wasn't It wasn't literate. I'm sure other people made that mark as well or chose that mark, but I, that is where I had seen that mark before.
[01:08:45] Josh Hutchinson: Yeah, that's a powerful symbolism. You've certainly had a busy writing schedule and publishing schedule.
[01:08:57] Katherine Howe: I'm tired.
[01:08:58] Josh Hutchinson: Would you like to tell us anything [01:09:00] about Astor?
[01:09:01] Katherine Howe: So I have been, yeah it's a busy publishing season for me. On September the 19th, whatever that Tuesday is my next collaboration with Anderson Cooper is going to be published by Harper. It's called Astor: The Rise and Fall of an American Fortune, and like Vanderbilt, it is an unconventional look at the sweep of one person.
[01:09:27] Katherine Howe: It's about a major American family, but it also, it goes in a couple of unexpected directions, just as Vanderbilt did go in some unexpected directions. But it starts with John Jacob Astor, who immigrated first to Baltimore and then to New York from Germany, Waldorf, Germany, and became first a fur trader and then started making his money in Manhattan real estate.
[01:09:49] Katherine Howe: And then we go all the way up through the kind of conflagration that ended the Astor dynasty in New York, which was the trial of Brooke Astor's son, [01:10:00] Anthony Marshall, for elder abuse shortly after her death. And that was about 20 years ago, give or take. And in between, we have some really interesting waypoints, including an Astor being the most famous person who went down on Titanic and including some unexpected twists and turns.
[01:10:18] Katherine Howe: So we talk, we end up having a way of talking about the draft riots, which is the biggest race riot in New York city history that happened. If you saw Gangs of New York, actually, the movie, the Martin Scorsese movie. We just saw a dramatization of of, the draft riots. And we also touched on the Astor Place Riot, which happened before before the draft riots.
[01:10:37] Katherine Howe: And it looks like Vanderbilt. It looks at, What wealth can do to individuals, but it also looks at the unusual ways in which this one particular family have etched themselves into the American landscape in some regards. And I think it's going to be pretty fun. It's meant to be like an episodic history, easy to dip into and out of. You can read a [01:11:00] chapter at a time, very meant to be very readable. And if you're at all interested in the Gilded Age or in New York or riots, it's a pretty great read, and I'm really proud of it. And so that'll be out in September. And A True Account: Hannah Masury's Sojourn Amongst the Pirates, Written by Herself comes out on November the 21st.
[01:11:20] Katherine Howe: I have to say as a native Texan where there, there is an independent bookstore on the front lines of attempts to ban books in schools for teenagers. Shout out to Blue Willow Books for all that they're doing. I think it's very important. We actually can't really overstate how important independent bookstores are for free reading. And so I would really encourage readers who are listening to this to support their independent bookstore and their local library that way.
[01:11:45] Katherine Howe: A True Account will be out on November the 21st, which is the Tuesday right before Thanksgiving. And I'm gonna be doing a couple of events that week, and then also the following week, which you can find out about on my website katherinehowe.com/events, [01:12:00] or on my Twitter, where I'm still, strangely, on Twitter, @katherinebhowe, or on Instagram which I have a little bit more fun, and there's lots of sailing pictures there, too, which is also @katherinebhowe and then The Penguin Book of Pirates will come out in February, on February 6th. So it's going to be a piratey winter in my household, and maybe then I'll have a vacation.
[01:12:23] Sarah Jack: Good. So is that what's next for you? Some
[01:12:27] Katherine Howe: We'll see I, I have, I'm already have an idea or two for a couple of novels that I would like to work on next. I think one of them might be a New York City, It's a little bit, because I've been spending so much time thinking about New York in the 19th century riot era New York, I might find that a fun time to write about, and we'll see if Anderson and I can come up with another collaboration. I think it would be fun to do, and I have a, an idea where that might go, but we'll have to see what his schedule looks like for that as well.
[01:12:55] Josh Hutchinson: Yeah. I know Vanderbilt is such a great book.[01:13:00] Looking forward to reading Astor.
[01:13:02] Katherine Howe: We're really proud of Astor. I think it's pretty great, and I think it's a little bit. As I say, we try to have a more critical view of history. So it's not like a straight up celebration of wealth and splendor book. There's plenty of wealth and splendor, but there's also some the other side of the coin as well, as you might expect from anything I'm involved with.
[01:13:23] Katherine Howe: Yeah. Gotta have riots. Riots.
[01:13:27] Josh Hutchinson: How can you have a book without a riot?
[01:13:29] Katherine Howe: How can you have a book about a riot? Is it even possible? Is it a book if there's no riot?
[01:13:33] Katherine Howe: Oh, that's what's up for me.
[01:13:36] Josh Hutchinson: Oh, that's awesome. Congratulations on all your successes.
[01:13:42] Katherine Howe: Thank you so much. And thank you so much for inviting me back on on your podcast. I've had such a pleasure. Such a great time visiting with you both.
[01:13:50] Sarah Jack: And now for a minute with Mary.
[01:13:52] Mary-Louise Bingham: Dr. Charu WaliKhanna welcomed me from India in September with a smile and [01:14:00] namaste before we chatted about ongoing witch hunts. She is a Supreme Court lawyer specializing in women's rights. Dr. WaliKhanna educates on accusations against tribal, single, elderly, or widowed women who inherit or own their land. A related family will call her a Daian, the Indian term for witch. The family will kick her off her land, if she is not killed first. There is no centralized anti-witch-hunting law in India. However, there are varying anti-witch-hunting laws in different states, the strictest in the state of Assam. Anyone who accuses another as a dayan in Assam and the accused is murdered will go to trial with no possibility of being released on bail and could face seven years to life in jail.
[01:14:46] Mary-Louise Bingham: Watch Dr. WaliKhanna's interview in the video, Witch Hunting in the 21st Century. Read her book, Law on Violence Against Women. Thank you for your voice, Charu WaliKhanna.
[01:14:59] Sarah Jack: Thank [01:15:00] you, Mary.
[01:15:01] Josh Hutchinson: Here's Sarah with End Witch Hunts News.
[01:15:04] Sarah Jack: End Witch Hunts urges collective action to end witch hunting practices worldwide. At End Witch Hunts, our commitment is unwavering to actively engage in educating and advocating for the cessation of witch hunting practice. We can do this through the power of collective action. Thank you for already supporting our projects by listening to and sharing our podcast episodes. If you'd like to further contribute, please consider a financial contribution. Your financial support empowers us to continue our education and advocacy efforts. As the holiday season approaches, we invite you to keep End Witch Hunts in mind when considering your charitable gifts, especially with Giving Tuesday right around the corner. We have donate buttons on our websites.
[01:15:46] Sarah Jack: Our latest historical justice initiative, the Massachusetts Witch Hunt Justice Project, is dedicated to securing formal exoneration for those wrongly convicted as witches in Boston. We are also seeking a formal apology for all documented victims of the [01:16:00] Massachusetts Colony Witch Trials. Each of these individuals has a story of innocence, injustice, and consequences due to false accusations. You can make a difference immediately by signing and sharing the petition. Do so now at change.org/witchtrials.
[01:16:16] Sarah Jack: If you live in Massachusetts, you can share this project with your legislative representatives and ask them to propose the amendment. If you are a voting member of the Massachusetts General Court, we need you to lead or collaborate on this amendment effort now. Please consider reaching out to the project so that we can support you as you propose or support such an amendment. Please take action, and let's work together to help close a chapter of American history that calls out to us all for answers.
[01:16:43] Sarah Jack: This holiday season, as you gather with friends and family, consider sparking friendly conversations about social issues, like the historical and modern implications of witch hunts. While it requires a thoughtful and respectful approach, discussing such topics within your community can be both enriching and eye opening.
[01:16:59] Sarah Jack: [01:17:00] Here's a guide to initiating a positive dialogue. Identify shared interests and experiences. Begin by finding common ground. Try asking about their podcast or reading preferences. Creating a comfortable sharing atmosphere before diving into more substantial topics. Lead with basic information, starting the topic with an informative comment, such as, 'I've recently been learning about historical and modern witch hunts.' This statement naturally invites a response and opens the door to a relaxed and friendly chat about the realities of witch hunting. Share a specific element. Choose one aspect of witch hunts that you find intriguing or important and share it casually. Whether it's a historical fact about witchcraft trials, or your interest in learning about modern violence related to witchcraft accusations, keep it simple and factual. Bring up a favorite book, podcast episode, share about relevant online resources like our website. This approach helps ease into the topic and fosters a more comfortable environment for such a layered social issue. Respect diverse perspectives, [01:18:00] especially around celebrations and get togethers with loved ones. Accept that people have diverse perspectives on social issues.
[01:18:07] Sarah Jack: Recommend additional resources. If the conversation flows smoothly and your friend or family member expresses interest, recommend additional resources on modern witch hunts. This could include documentaries, articles, more podcast episodes, or other educational materials. Always be mindful of comfort levels. Pay attention to cues from your conversation partner. If they seem disinterested or uncomfortable, respect their boundaries and avoid pushing more information. You've already successfully introduced the topic and created awareness. They may take time to think about and process what you introduced them to. Let them decide to learn more.
[01:18:40] Sarah Jack: May our suggestions serve as inspiration for you as you craft your unique approach to navigating social issue conversations. This holiday season, aim to enrich your personal growth by fostering understanding and by seeking meaningful connections, successfully weaving the social significance of witch hunting into your conversations is undoubtedly a triumph. [01:19:00] However, when you dedicate effort to learn more about those around you, recognizing their perspectives and experiences, consider that a victory as well. Whether you immerse yourself in thought provoking discussions about witch trials or focus on finding connections, both avenues actively contribute to richer social interactions.
[01:19:16] Sarah Jack: Your support is instrumental in driving positive change and bringing an end to the dark history of witch hunting practices. For more information and to contribute, visit endwitchhunts.org.
[01:19:28] Josh Hutchinson: Thank you, Sarah,
[01:19:30] Sarah Jack: You're welcome.
[01:19:32] Josh Hutchinson: And thank you for listening to Thou Shalt Not Suffer: The Witch Trial and Pirate Podcast.
[01:19:37] Sarah Jack: Join us next week.
[01:19:39] Josh Hutchinson: Subscribe wherever you get your podcasts.
[01:19:43] Sarah Jack: Visit ThouShaltNotSuffer.com.
[01:19:45] Josh Hutchinson: And remember to tell your friends about the show.
[01:19:48] Sarah Jack: Please rate and review the show wherever you get your podcasts.
[01:19:52] Josh Hutchinson: Have a great today and a beautiful tomorrow.
[01:20:00]
Kathleen Langone of the People Hidden in History podcast speaks with us about colonial New England Earthquakes before the 19th century as signs from God. We discussed several historic earthquakes and the colonists’ reactions. What did the ministers and other leaders have to say about the tremors? Were earthquakes acts of witchcraft or acts of God? What providences were considered acts of witchcraft?
[00:00:10] Josh Hutchinson: Welcome to Thou Shalt Not Suffer: The Witch Trial Podcast, the show that asks the questions, why do we hunt witches? How do we hunt witches? And how do we stop hunting witches? I'm Josh Hutchinson.
[00:00:23] Sarah Jack: And I'm Sarah Jack.
[00:00:25] Josh Hutchinson: Today, we're speaking with Kathleen Langone, host of the People Hidden in History podcast, talking about colonial New England earthquakes as signs of God's wrath.
[00:00:34] Sarah Jack: How did the society respond to earthquakes differently than other misfortunes?
[00:00:46] Josh Hutchinson: And what did the ministers have to say about the potential meaning of the earthquakes?
[00:00:53] Sarah Jack: Kathleen Langone is the creator and host of People Hidden in History podcast. She enjoys telling people about history that isn't commonly known, or possibly people hidden in the shadows of the more famous. Be sure to check out her website, peoplehiddeninhistory.com, and find her on X to find out more about these hidden stories. .
Kathleen, we are so happy to have you join us today on our podcast. You've had us twice as guests to talk about witch trials. Thank you for coming.
[00:01:28] Kathleen Langone: I'm delighted to be on this series, and it was always fun to talk to you folks from my podcast series, and just briefly about my series, it's called People Hidden in History, and I cover very interesting but not well known people from the 1600s up through about the 1960s. And there are 20 episodes now, a few more to come. And these are, I would say, longer, more academic episodes, but I would love for some of your listeners to come over and listen to some of these podcasts. Thank you.
[00:02:00] Sarah Jack: I love your episodes. Our listeners will really enjoy hearing them and I just, your podcast has a special place in my heart ,because it was my first experience talking on a podcast and thank you for that.
[00:02:15] Kathleen Langone: You're welcome.
[00:02:18] Josh Hutchinson: And how did you come to have expertise in New England earthquakes?
[00:02:24] Kathleen Langone: It's an interesting story, folks. I actually had an undergraduate degree in earth science. I got that from the University of New Hampshire, and through a number of circumstances, I connected with New Hampshire Emergency Management, actually in the late 1980s. There was actually money coming into New England to do research on earthquakes, because various people realized in the United States Geologic Survey that there was a pretty extensive history of earthquakes, as we'll talk about, in the 1600s, 1700s, and there was some concern if these were to happen again that there'd be little preparation, in terms of emergency management. So they brought me in and actually hired me. I worked for a couple of different groups to do historical research on earthquakes, and I went through a lot of dusty library shelves and many interesting historical accounts. And that's really how it all started.
[00:03:21] Sarah Jack: At that time, the research would have been really like hands on. You would have been digging in archives and looking at actual documents for that information, not just jumping on the internet.
[00:03:35] Kathleen Langone: Yeah, that was very true. Back then, there was very little that had been scanned in and digitized, so many hours spent in libraries. And my thanks to the many generous librarians that let me hang out in their institutions.
[00:03:48] Sarah Jack: So have earthquakes become less common? They were more common hundreds of years ago. What's the situation on the frequency of earthquakes in New England?
[00:03:59] Kathleen Langone: That's a good question, because I think people today don't really perceive earthquakes as a threat to New England. They were really quite common in the 1600s, 1700s. And even recorded back to the 1500s. So if you look at the major events, there was a major earthquake in 1638, I think was recorded likely up in New Hampshire.
There were two major earthquakes in the 1700s. 1727, epicenter believed to be in Newbury, Massachusetts, which was in northeastern Massachusetts on the coast, and the 1755 earthquake, which was quite large, maybe the epicenter about 25 miles off the coast of Boston. And then there was a break of activity. And interestingly, there were no earthquakes of note during the Revolutionary War. I think had there been, this would have been much more prominent in history. Very little activity in the 1800s, then there were actually twin earthquakes up in Tamworth, New Hampshire in 1940, and not much since then.
[00:05:03] Josh Hutchinson: You talked about earthquakes in the 17th and 18th centuries. How would the colonists have responded to those? How would they have viewed that experience?
[00:05:16] Kathleen Langone: When I first started researching earthquakes, of course, I was aware of the witch trials in the 17th century, the 1600s, and I thought that these would have been attributed to, the devilish acts of these witches, and there was never a connection there. But these events were definitely seen as acts of a vengeful God. So many of these earthquakes created sermons, which we'll talk about in a little bit. So there was a definite division between what witchcraft could cause. They often would attribute things like diseases, stillbirths, dead livestock, things of that nature, to witchcraft, whereas earthquakes, maybe even hurricanes or things of that nature, were of this very powerful, vengeful god.
[00:06:02] Sarah Jack: And what do the ministers say about his vengeance or what was to follow? What kind of ideas or messages did they have for their churches?
[00:06:17] Kathleen Langone: I think that they almost welcomed these earthquakes, in a way, because to them it was a very clear message that people have sinned and to prevent them from sinning in the future. So these ministers would record these earthquakes, like I said, as acts of a vengeful God. And we'll talk about one minister, Cotton Mather, from 1727, and he's talking about the conditions just before the earthquake and then the earthquake occurring. And he says, "the air was never more calm, the sky never more fair, everything in all imaginable tranquility." But then he says, "was heard in Boston, passing from one end of town to another, a horrid rumbling."
And let's talk back to 1638. There's a recording from William Bradford, second governor of Plymouth Colony, and this passage was actually written at a time when they were having meetings. The town fathers were meeting about actually expelling some people who were not adhering to whatever the laws were of the community, and during this meeting, the 1638 earthquake occurred, and it states, "as if the Lord would hereby show the signs of his displeasure." So in other words, if earthquake was seen as justification for them having this meeting to expel these people.
[00:07:43] Josh Hutchinson: That's really remarkable timing, the 1638 earthquake happening while you're making a weighty decision. I would definitely see them, how you would interpret that as being a sign of what you're supposed to do.
[00:08:01] Kathleen Langone: I would like to mention another recording from the 1638 earthquake. At the time that occurred, the famous Anne Hutchinson that we know ran up against Governor John Winthrop, et cetera. She, in a sense, had been expelled. She was down in Rhode Island at this point, and she was having a meeting, a religious meeting, if you will, at her home. And when the earthquake occurred, from her perspective, it was almost a justification that she was where she was, that it's good that she was no longer up in Massachusetts. So to her, it was a positive sign. And in a couple of weeks, I hope to have a podcast out on Anne Hutchinson. I've recorded it. I'm still editing it, but that's going to be an interesting story that I think you two will enjoy also.
[00:08:46] Josh Hutchinson: I'm really looking forward to that. There's some witchcraft implications in the case of Anne Hutchinson and her associates, the midwives for bearing the children with congenital disorders that they deemed the monster birth, to use the term of the day. Yeah, and John Winthrop even called one of Anne Hutchinson's friends a witch.
[00:09:20] Kathleen Langone: Exactly, Josh, she did have a monster birth. Sadly, I think when the various trials were going around, she was still in Boston. She did have basically a deformed baby that died, and I'm sure that they pounced on that.
[00:09:33] Kathleen Langone: Now in addition to earthquakes, there were some other odd phenomenon that happened in New England. In 1780, though, much later, there was something called a dark day, and this was attributed, they understand now, to these massive forest fires in Canada, which of course we're very familiar with this year, bringing over these huge clouds of smoke and it's stalling over New England. You can have one of these thermal inversions where the air just doesn't move off to the coast. And there was a minister in Connecticut that actually labeled this as a sign of a judgment day that had come across his community. And, you know, I think that's a very strong statement to actually call this a judgment day. So again, earthquakes and some other less easily explained phenomenon were seen as acts of God.
[00:10:24] Sarah Jack: Some of the other things that impacted the colonists, you wouldn't necessarily feel it, you might see it or hear it, and with an earthquake, you've got all your senses being pulled into it. I think how powerful that must have felt to them.
[00:10:41] Kathleen Langone: Well, I think, following up on what you said, the fearful colonists, I think would want to hear from their ministers, because they would see this as an act of God. They would like to hear that confirmed by the ministers, or maybe know in ways that they can repent.
So not only was there shaking of houses and everything, there was an odd phenomenon occurred with the 1755 earthquake called earthquake lights that was even more frightening. So in New England, there's a lot of granite. We all know about granite in New England. And when these earthquake waves would come through, and if they were intense enough, they would actually compress the granite and the quartz in the granite would emit sparks or lights. So in the middle of this earthquake, they would actually see lights skitter across the ground. It was recorded as a blue light, and that's even more fearful. And again, an example of something that would not be explained and be very fearful.
[00:11:37] Sarah Jack: How powerful.
[00:11:39] Kathleen Langone: So I just want to bring up a more humorous aspect of a minister talking about the 1755 earthquake. This is Reverend Phillips from Andover, Massachusetts. And I guess before the November 1755 earthquake, there'd been a lot of people who fell asleep in his sermons. And of course he would rebuke them, etc. And after the 1755 earthquake occurred, he was able to say, you better not sleep now, because God's pretty upset with you. And people stayed awake for a while in his sermons.
[00:12:09] Sarah Jack: Nobody wants to get rapped on their shoulder for dozing off in a service or class, but how even more upsetting to be rattled by God's hand on an earthquake.
[00:12:24] Kathleen Langone: And I think those sermons back then, Sarah, were a couple of hours. They weren't like the nice sweet and short ones we have now at 45 minutes. These were a couple of hours. So I probably would have fallen asleep, too.
[00:12:34] Josh Hutchinson: They would hold two a day on Sundays. You'd go for morning service, break for a long lunch, and then go back in the evening. And sometimes the evening service, it would be so dark in there that you could hardly see the minister. But these are long hours that you're putting in an uncomfortable wooden bench in a building that's either too hot or too cold. It's rarely just right inside one of those buildings.
Was an earthquake always a sign of God's displeasure?
[00:13:12] Kathleen Langone: It mostly Josh, for the earlier earthquakes. By 1755, you had some other trends coming in. This coincided with the Age of Enlightenment from Europe, a lot of new scientific thought coming out, trying to explain things in the world with rational scientific explanations. So there were scientists at that time in Boston who were trying to explain these earthquakes by other means.
There was John Winthrop, a scientist from Harvard, that said these earthquakes could be occurred by strange vapors that might explode underground. And he published his theories on that. There were even theories that Ben Franklin's lightning rods were causing these earthquakes, and you could think of conducting that energy through the lightning rod and the house into the ground causing earthquakes, which of course was not the case.
But these more rational thoughts were not met very well by the ministers, because that would take away their messaging that this was a vengeful god, so there was actually conflicts back and forth between some of the Harvard scientists and the ministers at the time.
[00:14:20] Josh Hutchinson: Were there actions or maybe a set of actions that ministers would take following a sign like an earthquake? Would they, their messaging change? What would they be pushing for to happen as a response?
[00:14:39] Kathleen Langone: They would like some sort of sign of repentance from the parishioners, and there were these fast days called where they would be asked to fast for a day. I know for the 1755 earthquake, there were broadsides, basically posters that were posted in and around Boston saying that people should lead a less sinful life, etc. These fast days were very real.
There were also more frequent sermons and meetings held at the churches. And it's funny what happened with these earthquakes, with any earthquake, of course, there would often be aftershocks. So you'd have your primary shock, and people think it's over. I'll repent. I'll be a good Christian. But then the aftershocks kept coming, and they would think God's still looking at me. I better not sin. And what happened as the aftershocks would decrease with frequency, people would be less apt to go to church. So you'd see this great uptick of people going to the sermons and even though the ministers would keep wanting them to go to church and have more frequent services, the attendance fell down when the aftershock stopped.
[00:15:43] Josh Hutchinson: It's like they had a sense of urgency while the earth was still rumbling, that you let your guard down afterwards.
[00:15:53] Kathleen Langone: And it was to their advantage, really, because it supported their word. Now one other thing I would like to mention of the 1755 earthquake, a few weeks before that earthquake, so the Boston earthquake was November 18th. On November 1st was the very famous Lisbon earthquake that was far more violent and damaging, many people died in that earthquake. It leveled Lisbon. There was a tsunami, all of these various effects. But you have to realize the news of that earthquake reached New England literally right after their earthquake, so if you're thinking of a vengeful god, this would have been even more profound and frightening, because not only did he shake up New England, he shook up Europe, so at that time, they would have thought God was very upset with mankind, and an interesting literary note about the Lisbon earthquake, it was mentioned in the book Candide by Voltaire, And it was an example of how life can turn very horrible, even though you think life is good and God is good, there can be very severe consequences.
[00:16:57] Josh Hutchinson: Yeah, so other earthquakes happening in other places, the news of that must also have shaken things up, excuse the pun, in New England for as far as the them interpreting signs of God's displeasure. Hearing of earthquakes in other places must have also affected them.
[00:17:21] Kathleen Langone: Very much and again, I think it, it supported those who saw as a religious angle on this with a vengeful God. It further supported that without question.
[00:17:31] Josh Hutchinson: I know denominations, Catholics and Protestants and Puritans and Anglicans, often used natural disasters politically against each other. Did you ever see anything where say the New England ministers, there was an earthquake, maybe in a Catholic territory, and they pounced on that as a sign that God was unhappy with the Catholics?
[00:17:59] Kathleen Langone: It's interesting that you say that. Because, obviously, Lisbon was predominantly Catholic, and sadly, there were hundreds of lives lost. The number might have even been higher, so the Calvinists and the Puritans in New England might have seen that God was very directly vengeful by killing all those people. Because, if you look at some of the sermons out of Boston of 1755 Earthquake, they cite, a very powerful, vengeful God, but then maybe a kind God in that nobody died in that earthquake or any of the previous earthquakes. So it could be an example that he was directly punishing the Catholics. So you might have a point there.
[00:18:41] Josh Hutchinson: I didn't realize nobody, nobody died in those New England earthquakes. That is quite remarkable.
[00:18:49] Kathleen Langone: Let me follow up on that, because there's a saying among seismologists, "earthquakes don't kill people, buildings kill people." Because if you're just standing out in a field, and even if it's a severe earthquake, at most you're just going to be knocked down. So if you think of the structures up until 1755, they were post and beam. And when earthquakes would come through to these post and beam homes, they could shake and creak a little bit, but they didn't necessarily collapse, because there was some give given the construction.
In Boston, by 1755, there were a number of brick buildings, and they didn't completely collapse, but definitely there were bricks littering the streets, but still nobody got killed. And you didn't have highway overpasses, you didn't have large, metal bridges. So the things that killed people now simply weren't present back then.
[00:19:41] Josh Hutchinson: I imagine in Lisbon, you had more stone buildings in an established older European city.
[00:19:49] Kathleen Langone: I think that would have been very true, and if you ever read the accounts of that earthquake, it was especially nasty.
[00:19:57] Sarah Jack: Kathleen, we don't have a lot of extra information on the Jamaica earthquake. We saw that Marilynne Roach mentions it in her Day by Day Chronicle, when it happened.
[00:20:10] Kathleen Langone: I can tell you I know what the physical effects were. It was on one end of the Jamaica Island, and it was a pretty nasty earthquake. Part of the land actually subsided into the ocean, and the land there became like quicksand, and I have an account, it's a little bit gruesome, but it's a realistic account.
Some people who were walking around as this land began to subside, it became wet, it became like quicksand, and people were actually trapped in the land to the point where just maybe their head was above, and nobody could pull them out. And then actually dogs came around and actually ate some of these people. I know that sounds horrible, but it was pretty gruesome.
[00:20:55] Josh Hutchinson: Samuel Sewell mentioned it in his diary in 1692, and so it had some relevance with Salem witchcraft crisis going on. There was a belief that there was a diabolical conspiracy against the Puritans, against their mission in New England. They had warfare going on with the French Catholics and the Native Americans, who they considered to be pagans.
So they thought that they were being surrounded on all sides by the devil trying to tear down Christ's church. And I know that it was recorded that they did take some solace in that, with the Jamaica earthquake, as terrible as it was, the Puritan minister survived, and no New England vessels were lost in that earthquake. So they took that as solace, but they were still deeply concerned of what the earthquake itself meant.
[00:22:05] Kathleen Langone: Yeah, that's an interesting comment. And again, it goes to the examples where no one died in the New England earthquake. So again, it was a vengeful God, but he spared lives. And I do want to talk a little bit about the 1755 earthquake again. That was during the height of the French Indian War. And a number of accounts are in the accounts of the war, et cetera. So they do mention that earthquake. So it was recorded in journals, if you will, of the French Indian War.
[00:22:39] Josh Hutchinson: That's fascinating how you seem sometimes to have these events compounding, there's just one thing on top of another, and that really gets you wondering, what is this a sign of? Is this maybe the end times?
[00:22:57] Kathleen Langone: Exactly.
[00:22:59] Sarah Jack: You mentioned the dogs at the Jamaica disaster. I was curious if you got to see any other information about animals responses, or if anybody talked about behavior, animal behavior in relation to earthquakes.
[00:23:18] Kathleen Langone: Very good question. There were often recordings of dogs howling just before earthquakes. There's even been some scientific study on that, that before you have the ground motion, there could be some sort of very high frequency waves that can come through an area that animals pick up on. It's been documented many times that dogs and other animals will howl or become restless within a few minutes of an earthquake.
[00:23:44] Sarah Jack: I was also wondering with the fishing, if anybody reported an effect on their fishing.
[00:23:52] Kathleen Langone: There was an account with the 1755 earthquake from a ship that was off the coast of Boston, that just after the earthquake, they saw this huge upwelling of dead fish. It might have been some sort of compression of the water waves that might have killed a school of fish, so there was a recording of that.
[00:24:12] Josh Hutchinson: Wow, that is fascinating. You mentioned tsunamis in regards to the Lisbon earthquake. Was there ever a report of a tsunami or anything to that effect in New England?
[00:24:27] Kathleen Langone: There were not. It just happened to be with the angle that these earthquakes occurred, if you will. There's no recordings of that per se. There are recordings of land subsidence, maybe not huge chasms in the earth, but there were recordings of certain areas of land that became depressed. And there was another effect that I'll mention, what happened in the Jamaica earthquake. If you have certain kinds of sandy soil ,and if it's moist, it can become like quicksand. There were incidences of land that would just depress. You might have a hole where the sandy soil was. You might have some trees tilt over, if they were rooted in this sort of soil. There were many accounts of that.
In fact, what scientists do now, and in present time, they might go to an area that they suspect had this kind of soil. And they would take samples, they would take these ground corings, and they would see through the levels of the sand or the clay or whatever, these explosions, if you will, they're called sand blasts or sand blows. So that would have occurred, and that's a great marker when people do research, because if you have these, you have to have an earthquake of magnitude at least five or above.
And let me digress for a moment and talk about the magnitude of these various earthquakes, just to give people a reference. The 1638 could have been a very powerful earthquake, maybe 6.8 on the Richter scale. The one in 1727 in Newbury, Massachusetts, maybe a little less, maybe a 5.7 or 5.8 on the Richter scale. The Boston earthquake could have been as powerful as a 6.1 or 6.3 on a Richter scale. And do remember that the Richter scale is logarithmic, simply meaning that if you go from a 6.1 or 6.2, it's a pretty large jump. So it just gives you an idea of the magnitude of these quakes. They were quite appreciable.
[00:26:24] Josh Hutchinson: Yeah, 6.8, in modern times with modern structures, would be devastating.
[00:26:33] Kathleen Langone: Most certainly. And there's certainly a lot of predictive models that say these earthquakes will come back, and they will at some point. I don't know if they'll be in our lifetime, but they easily could occur again. And just to give some explanation of how these earthquakes occur, there are no active fault lines that we have here. We're very familiar with the San Andreas Fault in California, etc. But these are called intraplate earthquakes, so they're in between the spreading zones. So you think of the Mid Atlantic Ridge, which you might be familiar with, where you have the earth being formed and the crust sort of pushing both against the North American continent and towards Europe. So as this pressure keeps happening, something has to happen. It's like the middle of a graham cracker cracking, if you will. So this pressure comes into New England and old faults from many eons ago are basically activated, and you have these earthquakes.
[00:27:29] Josh Hutchinson: I didn't know that type of earthquake existed. I was thinking there must, surely there must be a fault. I live out in the West, so I'm much more familiar with the California earthquakes. I've experienced a couple of those. And knowing that there's activity in the middle of a plate, that's brand new.
[00:27:51] Kathleen Langone: Yeah, there is, because all these crusts, you put enough pressure on anything like that, and it's going to crack at some point.
[00:27:58] Sarah Jack: At what point would have they started reflecting on these scientifically, putting data together, would it always have been looking back to get information, or I'm just curious, when you have Governor Winthrop reporting what he saw and what the experience, when did the documenting become more scientific?
[00:28:24] Kathleen Langone: I think that you have to look at the rise of science of geology. I think geology came into its own more so in the 1800s, and maybe there was more scientific recording, etc. So back, I believe in the 1970s, there were seismic networks set up throughout New England and Southern Canada, seismographs, of course. And now we have Weston Observatory, which is basically an earthquake observatory in Weston, Massachusetts. They're associated with Boston College, and they're, if you think of it, a major monitoring station and their instruments will pick up anything in New England, as a matter of fact, anything from around the world. So there's quite a sophisticated network set up now, but I think that's really recent, in the last 60 or 70 years. I don't think there was much monitoring formally done before then.
[00:29:17] Josh Hutchinson: And how are these magnitudes of historic earthquakes, how is the magnitude calculated?
[00:29:26] Kathleen Langone: Very good question. Of course, back then, you know, in the 1600s and 1700s, you didn't have the concept of a Richter scale. You had a scale, which we now call the modified Mercalli scale, and that is a scale of felt effects. And I'll give you an example, back to colonial times. If you had, let's say, a pewter goblet fall off the table, that might be a magnitude like a Richter scale four or something like this. So a lot of these reports and what people like myself and many others did, they would record all of these physical effects and say, okay, if I've had a collapse of a chimney, that's maybe at least Richter five. So you would map these physical effects to what that would map into the modern day Richter scale.
And it's funny back then, because if we think of an earthquake coming through, we might say it would sound like a jet coming by or a train, but back then it was carriages coming by, like large, thunderous carriages. So there were different descriptions of how these things were back then.
[00:30:32] Josh Hutchinson: It's interesting.
[00:30:33] Sarah Jack: I'm curious what surprised you while you were researching. Did you have any insights that you didn't expect or what was most impactful to your research for what you found?
[00:30:49] Kathleen Langone: I think what surprised me the most was the tight correlation between religious life and these events. There was no question when these occurred, people would immediately think it was an act of God. There was no question. There was not a split second, gee, I wonder what that was. It was immediately thought of as an act of God. And how these ministers would use these earthquakes or things like the dark days to bring people into their parish and to help people stay to the way of God's and not be sinners. So again, it was a very integrated thing of these events going into the religion of the time.
[00:31:24] Sarah Jack: Yeah, it really shows how encompassing the interpretation of all the things happening, how tied it was to God's favor or God's displeasure and what their behavior should be. We look at the witch trials, and we see what a major piece of that the religion was, but it's very interesting to look at weather or these natural disasters and see that it didn't take them off guard. They didn't try to find a reason for it. They just knew, hey, this was part of God's working as well.
[00:32:03] Kathleen Langone: Now, from both of your research, what would you say was most frequently perceived that witchcraft would cause? We talked a little bit about that, but what would you say, witchcraft caused this in the village? What would that list of bad things be?
[00:32:18] Josh Hutchinson: Start with the death of animals and children. Death and sickness were the most common issues. There were some reports of weather related to witchcraft. There was one of a ship that was caught in a storm by witchcraft during the Salem Witch Trials. There was also a really infamous case, the North Berwick Witch Trials in Scotland, where King James VI of Scotland, who became the first of England,, his bride was on the way over from Denmark to meet him in Scotland to get married. And this huge storm nearly sank the ship and they blamed it on, I believe they ended up rounding up dozens of individuals as witches based on that storm. So there was some of that, but most commonly it was a neighborly dispute that led to an animal dying or was believed to have directly led to an animal dying or a child dying or a mysterious illness, maybe an early death.
[00:33:45] Sarah Jack: Another one that comes to mind is food or anything they might've been preparing, butter. It comes up on all the continents as being bewitched, and then even soup has been a culprit in more than one dispute.
[00:34:04] Josh Hutchinson: And the pudding in Springfield, Massachusetts, with the case of Hugh Parsons, he was believed to have bewitched a pudding, so it came out of the oven split evenly, as if by magic, and there were in Ireland, I know Andrew Sneddon mentioned the butter thieves and milk thieves that by witchcraft would take the milk from your cow directly. So then when you went to milk the cow, it was dry.
And there's some degree of nature, some degree of magnitude where a witch could cause a minor storm, but God would cause an hurricane or an earthquake, or was often responsible for large fires and plagues. Where a smaller, individual community episode of smallpox might be witchcraft, a grand plague sweeping would've been seen as requiring more power than what the devil could have given to a human.
[00:35:23] Kathleen Langone: Oh, that makes perfect sense. I could see plagues certainly being directly attributed to God and not a couple of weakling witches, if you will. That's very interesting, Josh.
[00:35:32] Josh Hutchinson: Yeah, there were limits to the power of witches based on the limits biblically to the devil's powers, because he was the source of all the witchcraft powers, at least in the eyes of the ministers and the elite. Now, the folk beliefs in witchcraft were largely just based on believing that certain people had innate abilities to perform magical feats, but again, that there would be, presumably be, some limits on what a human can do compared to what a demon or a devil or some more advanced being could do.
[00:36:14] Sarah Jack: Katherine Harrison had too much good luck, and they would attribute her cattle responding to her well to her witchcraft.
[00:36:26] Josh Hutchinson: That's right. She called to her cattle, and her cattle came to her more quickly than other people's cattles came to them. There were like multiple witnesses to this event. She went out and she said some, something that to the hearers sounded like a magical phrase. It was like a nonsense word. And she just shouted this to her cattle, and then they came at a gallop, according to the witnesses. There were interesting effects with livestock.
[00:37:01] Kathleen Langone: So for your listeners out there, if you Google New England earthquakes, there's a lot of great online resources. There's certainly a web page for Weston Observatory, which I mentioned is a very active observatory now. And for those living in New England, you just might want to know about how to deal with an earthquake if it occurs. It wouldn't be a bad thing to read.
[00:37:22] Sarah Jack: And now for a minute with Mary.
[00:37:24] Mary Bingham: Sashiprava Bindhani, a lawyer, was the first advocate to meet with me, a board member representing End Witch Hunts. Her beautiful smile lit up my phone screen last July and we have remained in touch. Sashi relayed how she put measures into place to slow the spread of witch hunts in her home state of Odisha, India.
Her reasons? To protect women from witch hunts. After all, the International Covenant on Civil and Political Rights recognizes that both men and women deserve equal protection under the law. Before 2014, anyone who accused a woman to be a Dayan or a Dhani, the Odisha words for witch, suffered little consequence.
Sashi's hard work resulted in the Odisha Prevention of Witch Hunting Act and was signed by the governor in 2014. Anyone who now accuses a woman to be a die in could be imprisoned up to three years and or pay a fine of one thousand rupees, which is twelve US dollars. Thank you, Sashi.
[00:38:27] Sarah Jack: Thank you, Mary.
[00:38:29] Josh Hutchinson: And here's Sarah with End Witch Hunts News.
End Witch Hunts News. End Witch Hunts is a 501c3 non profit organization. End Witch Hunts is a movement to stop the deadly practice of witch hunting around the world. Our vision is a world without witch hunts, where all victims are exonerated, and modern victims and their families receive justice. Your financial support empowers us to educate and advocate. Your donation is tax deductible. Please keep us in mind when you give your holiday charitable gifts. Thank you for supporting our podcast project. Go to the show notes to see how to donate to our nonprofit organization and podcast.
Our newest project, the Massachusetts Witch Hunt Justice Project, is seeking formal exoneration for those convicted as witches in Boston, and asking for a formal apology for all those documented to have suffered in the colony witch trials. We have researched these individuals, and they each have a story of innocence, injustice, and devastating life altering consequences due to false witchcraft accusations.
We want to address this colony wide miscarriage of justice with an amendment to the previous legislation that has already exonerated those convicted in the 1692 Salem Witch trials. Please sign and then share the petition change.org/witchtrials to show your support.
To learn more about this project and how you can get involved, visit Massachusettswitchtrials.org. Our podcast creator, Josh Hutchinson, and Professor Emerson Baker had a great conversation last week on GBH News Greater Boston about the Massachusetts Witch Hunt Justice Project. Watch it today to hear about the significance of acknowledging the five innocent women who hanged in Boston for witchcraft. Margaret Jones, Alice Lake, Elizabeth Kendall. Ann Hibbins and Goody Glover.
An amendment to previous legislation is all that it takes to clear their names. It's the right thing to do. It's an easy thing to do, but someone in the Massachusetts General Court has to initiate the amendment. Thank you for stepping up and making a difference. If you live in Massachusetts, you can share this project with your legislative representatives and ask them to propose the amendment. If you are a voting member of the Massachusetts General Court, we need you to lead or collaborate on this amendment effort now. Please consider reaching out to the project so that we can support you as you propose or support such an amendment. Please take action, and let's work together to help close a chapter of American history that calls out to us all for answers.
[00:41:04] Josh Hutchinson: Thank you, Sarah.
[00:41:06] Sarah Jack: You're welcome.
[00:41:08] Josh Hutchinson: Thank you for listening to Thou Shalt Not Suffer: The Witch Trial Podcast.
[00:41:12] Sarah Jack: Join us next week.
[00:41:14] Josh Hutchinson: Please rate and review wherever you get your podcasts and hit that subscribe button.
[00:41:19] Sarah Jack: Go look at our other episodes at thoushaltnotsuffer.com.
[00:41:24] Josh Hutchinson: Remember to tell your friends about the show.
[00:41:27] Sarah Jack: Support our efforts to help end witch hunts. Visit endwitchhunts.org to learn more.
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[00:41:53] Josh Hutchinson: Have a great today and a beautiful tomorrow.
An engaging conversation on Halloween history and traditions, witchcraft, horror films, jack-o-lanterns, ghosts, zombies, the Satanic Panic, and more. We welcome back the podcastโs inaugural historian guest, Dr. Scott Culpepper, a historian, storyteller, author and Professor of History at Dordt University in Sioux Center, IA. After listening to this episode, be sure to return to episode 3 where he kicked off our historian episodes last year discussing the Connecticut Witch Trials in depth.
[00:00:10] Josh Hutchinson: Welcome to a haunted episode of Thou Shalt Not Suffer: The Witch Trial Podcast. I'm Josh Hutchinson.
[00:00:18] Sarah Jack: And I'm Sarah Jack-o'-lantern.
[00:00:22] Josh Hutchinson: We're talking about the history of Halloween with Dr. Scott Culpepper.
[00:00:26] Sarah Jack: Lore and the history.
[00:00:30] Josh Hutchinson: Find out why we do certain things that we do every year at Halloween time and find out where the holiday came from.
[00:00:39] Sarah Jack: What might have they been up to centuries before?
[00:00:45] Josh Hutchinson: What is Samhain? What did they do at Samhain? Did they do human sacrifices?
[00:00:51] Sarah Jack: If this episode was a neighborhood for trick or treating, we hit every house.
[00:00:57] Josh Hutchinson: Full size candy bars for everyone.
[00:01:00] Sarah Jack: All Souls Day, All Saints Day, Hallowtide, Day of the Dead. You'll hear a little bit about everything.
[00:01:09] Josh Hutchinson: Yes! Where do all these different Halloween things come from? Where did we get jack-o'-lanterns from? Who is this Great Pumpkin I've been hearing so much about?
[00:01:21] Sarah Jack: What kind of things do people get up to? Why is Halloween rebellious?
[00:01:27] Josh Hutchinson: Yeah. Why is Halloween a night you get to act out? We'll talk about the origins of the word Halloween itself. Where did that even come from? We'll learn how Halloween became an American thing.
[00:01:43] Sarah Jack: Even though we're excited about Halloween and exploring its history, you can't talk about much of it without witches.
[00:01:57] Josh Hutchinson: Yes, we do talk witches a lot in this episode, and Scott gives some great information on the connections between witchcraft and Halloween, and we talk about the Satanic Panic at the disco.
[00:02:16] Sarah Jack: Did you say at the disco?
[00:02:18] Josh Hutchinson: Yes. We talked about the colors, the candy, the costumes.
[00:02:24] Sarah Jack: Hollywood and movies.
[00:02:26] Josh Hutchinson: Yes, there was some discussion of Halloween favorites. Be thinking about yours when you hear our questions.
[00:02:36] Sarah Jack: It was so great to have Dr. Culpepper back. When Dr. Culpepper talks history, you can picture it.
[00:02:44] Josh Hutchinson: I know you're going to have as much fun with this episode as we did.
[00:02:48] Sarah Jack: We did have a lot of fun in this episode.
[00:02:52] Josh Hutchinson: So grab that bag of candy that you were thinking you were going to give to the trick or treaters and pop some kettle corn, drink some apple cider, and settle right in.
[00:03:06] Sarah Jack: Welcome back, Dr. Scott Culpepper, Professor of History at Dordt University, who holds a PhD in religion with an emphasis in historical and church state studies from Baylor University. He specializes in Europe and the Atlantic world with a particular emphasis on the intersections of politics, religions, and popular cultures. You will enjoy what he has to share.
[00:03:28] Josh Hutchinson: What is your favorite Halloween tradition?
[00:03:32] Scott Culpepper: Ah, I think the whole haunted house thing. I just like to go in as an adult. I like to go into the haunted houses and be scared a little bit, but then I also like trick or treating. It's hard to put that second, but that's up there as well. Two of my favorite traditions.
[00:03:49] Sarah Jack: Awesome. And what is your favorite Halloween candy?
[00:03:53] Scott Culpepper: Ah, Nestle Crunch, which is my favorite candy overall.
[00:03:57] Josh Hutchinson: Okay. So when you're trick or treating, you'd look forward to getting that in your basket.
[00:04:04] Scott Culpepper: Absolutely. Yeah, it was always fun as a kid, and then as a dad, to get to go along, do the ride along, and my kids like Nestle Crunch okay but it's not their favorite, so I was able to assist and then get rewarded with Nestle Crunch. It was always great.
[00:04:19] Josh Hutchinson: Oh, that's perfect. That would be dangerous for me to be assisting anybody with trick or treating these days. We always have enough candy just at the house to give out to the trick or treaters.
[00:04:32] Scott Culpepper: I don't think we ever ate all of ours. We had so much. Not that we didn't eat more than we should, but I can remember it being around in the house for months after.
[00:04:42] Josh Hutchinson: What is your favorite Halloween movie?
[00:04:45] Scott Culpepper: Oh, that's a good question. I think just because it's a classic of classics, Halloween, the original Halloween, and I like it just because of the atmosphere. It is very evocative of Halloween in middle America. And it's funny because, of course, it was filmed in California. We actually went to visit my daughter and we were in Los Angeles, and we went and saw the house, Michael Myers' house that was in the film, and we saw the yard next door, which was supposed to be Laurie Strode's house, the realty house. And it's crazy. It's just like in downtown Pasadena. You go around the corner and you've got California, palm trees all around, but you've got this one little street where they create the illusion of middle America.
[00:05:29] Josh Hutchinson: It's funny how they're able to do that with a place like Pasadena. I know that's used in Back to the Future, Dr. Brown's house was in Pasadena.
[00:05:39] Scott Culpepper: Yes.
[00:05:40] Josh Hutchinson: Yeah. So I've been by that one.
[00:05:43] Scott Culpepper: Yeah, it's been so impressive on our trips out there to go to the studios and all that and just see the magic of movie making. You've always known about it, but to actually see how they transform these spaces and just bring you into a very different reality from the place that you're actually in, it's just incredible.
[00:06:00] Sarah Jack: That's awesome. And do you have a favorite Halloween topic?
[00:06:06] Scott Culpepper: That's a good question. Witches, obviously, which is the topic that kind of draws all of us, the associations of Halloween festivals and ritual and lore with people's assumptions about witches and witchcraft and all of that. I like ghost stories, and so that's one of my favorite things, as well. And of course, being somebody who studies the Reformation and the fallout from both the Protestant and Catholic Reform movements, it's fascinating to me how there are very powerful influences, which we'll probably talk about later, stemming from that period into at least the precursors of what we now call Halloween.
[00:06:45] Josh Hutchinson: We are excited to announce the Massachusetts Witch Hunt Justice Project, which seeks recognition of all of Massachusetts' witch trial victims.
[00:06:56] Sarah Jack: According to the available research, the colonies of Massachusetts Bay and Plymouth took action against at least 211 different individuals.
[00:07:06] Josh Hutchinson: Past legislation has focused on the 30 convicted during the Salem Witch Hunt, plus Giles Corey, who was pressed to death with stones. Legislation to date has not included 180 other individuals prosecuted by Massachusetts.
[00:07:26] Sarah Jack: The Massachusetts Witch Hunt Justice Project proposes that the Commonwealth of Massachusetts restore to good standing those convicted of witchcraft and issue an apology to all who were accused and suffered the consequences of accusation.
[00:07:41] Josh Hutchinson: This effort follows on the heels of the exoneration of Elizabeth Johnson, Jr. by Massachusetts in 2022 and the exoneration of 34 individuals by Connecticut in May, 2023.
[00:07:53] Sarah Jack: We welcome individuals, schools, and organizations to be a part of making this project a success. Please visit massachusettswitchtrials.org to find out how you can volunteer.
[00:08:05] Josh Hutchinson: Lend your voice and effort to speak for people like Tituba and little Dorothy Good, both jailed during the Salem Witch Hunt, all but forgotten to history.
[00:08:14] Sarah Jack: These memorable victims, and many more, deserve to be formally recognized by name as innocent victims of Massachusetts witch trial history.
[00:08:24] Josh Hutchinson: Sign the petition today. The link is in the show description. Thank you.
[00:08:29] Josh Hutchinson: There doesn't seem to be a lot of knowledge generally about the origins of Halloween. Has the fear of Halloween hidden the knowledge, or is that from some other? Why do you think it's obscure?
[00:08:46] Scott Culpepper: I think so. And not even so much that it's obscure as we have legendary ideas about where Halloween comes from. Probably most people have heard the term Samhain, the ancient Celtic festival, which supposedly is one of the precursors of Halloween. And a lot of people are aware of that, but they have a lot of folkloric sort of concepts of what that is, and rightfully so, because we really don't know much about what that festival was. Yeah, I think that is definitely one barrier to people learning more about the past of Halloween, and the legend that it's primarily a pagan holiday has really obscured the fact that it's got those very strong Christian roots and origins. Especially fundamentalist Christians, they'll go off on the pagan rites, and maybe even Greek and Roman rites if they're a little bit better read, that may have been precursors to Halloween, but they don't acknowledge the very deep roots of the observance in the history of the church and the church's attempt to convert pagan peoples in the early medieval period. So definitely, yeah, I think fear, suspicion, and then just the willingness to accept legends that may not actually have had very little to do with the development of the holiday really obscures people's knowledge of the true origins.
[00:10:07] Sarah Jack: Yeah, I think the legend aspect of things is so interesting. That makes me think about, specifically, Goody Bassett. She's such a legend to her community, and they really love the legend, and they are starting to embrace her as a person, too. But I think that also, Halloween of course is such a massive thing, but the legends are such a cherished piece and some people that, it doesn't matter to them necessarily. It's not important to them to enjoy it, what's historic and what's legend. And I was chatting with my sister briefly about Halloween questions, and one of the things she said was, "what's myth and what's the history?"
[00:10:48] Scott Culpepper: Yeah. And that is such a good question, because so much of what we think we know about the world is entangled with mythologies, and we all have our personal mythologies that we embrace. So it really is, it's a tricky thing. And sometimes the myth is enriching, the myth is empowering, the myth serves a good purpose.
It's always important to try to, as accurately as possible, I think, get to the historical roots, but the mythology has its own impact that's worth appreciating, as well. It's interesting in the history of modern paganism and modern Wicca, modern forms of witchcraft. That's, of course, very different from the accusations that were made during the early modern period. But early on in the early 20th century, you had scholars of folklore, like Margaret Murray, who were talking about legends of ancient rituals, and they constructed this whole framework of what people might've been practicing out in the groves and out in the forest and all that. And a lot of that inspired modern forms of Wicca and contemporary witchcraft.
The reality is probably none of that was actually going on, or at least very little of it. And the people who were accused of witchcraft, as you say often on the podcast, during the early modern period and later, these were people that had no thought of practicing real witchcraft. At the most, they may have been involved in some forms of folk magic or superstition.
So it's interesting in terms of the folklore, the mythology, looking at that duality as well, how you've got this contemporary movement that has really made the concept of witchcraft cool in our culture now, and its associations with Halloween today make the idea something that's more culturally acceptable, but they're grabbing onto, in some cases, the very folkloric stories that led to the accusation of these people that were so violently mistreated in the past.
[00:12:36] Josh Hutchinson: You mentioned Samhain. Can you explain what that is?
[00:12:41] Scott Culpepper: It is. It's an ancient Celtic festival that was practiced around the time of the end of October, about the time that we now celebrate Halloween, and it marked the transition from the days of light to the time of darkness. It seems like in a variety of different ancient religious systems there was an attachment of the religious system to the cycles of agriculture, as you would expect, because most people's lives depended very much on that cycle operating successfully and that ties you to the mystical forces that foster the earth, that whatever deities you believe in, they're expressed through those natural cycles and through natural phenomena.
And so the idea was you're getting to the end of the cycle of growth. You're entering the time of harvest when things need to be as perfect as possible for you to have a good crop to last through the winter. And you're entering the time of darkness. Days are going to get shorter. The nights are going to get longer until, of course, finally, you get to the winter solstice, when you have the very longest night of the year. And so it's seen as a time of death and a time of pending rebirth, so to speak, as you're entering into the winter months.
And so from what we know, Samhain is a celebration of that, an expectation of what's to come and an honoring of what happened in the past. It seems like they were probably ceremonial rituals with bonfires, maybe people bringing some of the produce that had been harvested in those fall months, and just crying out to the gods for a good winter and fruitful times to come in the future.
And so it's very much marking that point of transition. It's one of several observances throughout the year that marks the point of transition. Having said that, that's what we know, but there's so much we don't know about exactly what happened.
And one of our struggles to understand a lot of the ancient Celtic religions of the British Isles is the fact that most of the information we get about them is mediated through other people, particularly the Romans. And the Romans had all kinds of reasons to exaggerate and to misrepresent what was being practiced. People like Julius Caesar, Tacitus, many other Roman historians, they'll write about the people of the British Isles and they'll record the actions of the Druids, who were said to be the priestly class among the Celtic peoples of the British Isles, and they'll talk about human sacrifice. They'll talk about the resistance of Celtic peoples to the Romans. And so you get these very enticing images of Celtic peoples worshiping out in the groves with the sacred trees and all of that, a lot of which probably is based on accurate information to some degree, but then you get a lot of things about ritual sacrifice and all that as well that we're not nearly as sure about.
We do appear to have some archaeological evidence of people dying violently in some parts of the British Isles, and so the scholarly community is very divided about the degree to which there might have been human sacrifice, and if there was, in what way or what context it operated. Most scholars that I've seen would argue that where there were sacrifices or offerings, they typically were animals or they were the produce of the earth, the things that had been gathered during the harvest, more so than human sacrifice. But there is still an ongoing debate about there being pockets where human sacrifice was practiced.
Now, of course, for the Romans, this is the kind of thing that they certainly wanted to magnify and amplify. They're overcoming these, what they would view as twisted cultures, uncivilized cultures. And then with the transition of the Roman Empire to being a Christian empire, you get a lot of Christian leaders who are willing to sign on to those legends, as well, because again, they're Christianizing these people who are uncivilized, who are practicing violence against others. And so it's something that got a lot of legs.
We really don't know all of the specifics, but at least those are some of the things that we know about the traditions of Samhain.
[00:16:51] Sarah Jack: Thank you so much. I'm learning a lot. I knew I was going to. I love it.
[00:16:57] Josh Hutchinson: Yeah, and you also mentioned that the holiday has Christian origins. Can you tell us about the origin of the word Halloween?
[00:17:06] Scott Culpepper: Yes. It's very interesting. You've got these different observances that mark not only the transition of the seasons, but also there arises this belief that that period is a very liminal time, because you've got that transition from greater light to greater darkness. And part of that liminality is the idea that the barrier between the living and the dead becomes more permeable.
There were Roman festivals that were practiced around May 13th that sort of venerated the dead, those who had gone before, and even posited the idea that the dead might be in contact that night. Samhain seems to have had an element of that as well, where the power of the ancestors is invoked to try to help increase yields in the future, to preserve the people over the course of the long winter months.
So when you move into the early medieval history of the church, a lot of officials are wanting to reach out in a variety of ways to pagan peoples, people who practice the old religions, and bring them into the Christian fold. And one way they do that is by trying to adopt and then co-opt, transform practices that are very popular amongst them.
And one of the things they'll do is to move that festival that in Roman culture happens around May 13th or May 16th to the end of October. And during that point of transition from the greater light to the greater darkness, they will set aside the observance on November the 1st of what's called All Hallows Eve. And the idea behind that initially was to celebrate the saints, because during the early medieval period, the concept of sainthood is beginning to rise in prominence in the medieval church. And so first and foremost, they set it as a day to celebrate the saints and the way the saints, through their great actions, have set aside treasury and merit for people. That whole sacramental system is developing within the Catholic church.
People are also having a need to acknowledge their own ancestors, as well, not just the sort of super sanctified Christians represented by the Saints, but people that are dear to them, as well. And so they'll also eventually create another day, November 2nd, which is All Souls Day. All Hallows Day is set aside to commemorate the Saints. November 2nd is set aside to commemorate others who have gone before. So October 31st becomes known as All Hallows Eve, the day before All Hallows Day. And eventually it gets transformed from All Hallows Eve or Even to Halloween, the compound word, it gets all incorporated together.
That cycle really becomes popular by the end of the 12th century. It goes through a period of evolution, but we see pretty good evidence that by the end of the 12th century or the 1100s, it's very well established. There were some monks that were headquartered around Cluny in France in the early 900s who began to be very taken with that whole cycle. And so the Cluniacs especially helped to popularize that so that by the end of the 1100s, it's a pretty central part and pretty widely accepted observance within the Catholic Church.
[00:20:25] Josh Hutchinson: Is there a relationship between Halloween and the Day of the Dead?
[00:20:32] Scott Culpepper: There is, and again it stems through the Church, because so many of the areas that commemorate the Day of the Dead, especially in Latin America, Spain, Italy. These are places that are very heavily Catholic influenced, and it's an interesting sort of joining of popular folklore and Catholic tradition.
So definitely, I would say they stem from many of the same roots, and I think you see that, especially in the fact that some of the rites of Mardi Gras, Fat Tuesday, and Carnivale, in parts of Latin America, they're similar to things that are done on the Day of the Dead. They have a similar purpose, commemorating those who have gone before, especially in cultures that believe in purgatory, praying for those you love to advance through purgatory well.
So yes, definitely there are affinities there, and it's just a great recipe. It's a great mix. As we were talking about earlier, Sarah said the importance of acknowledging mythology and the richness of it. We try to draw these hard barriers, these hard lines, especially in a lot of contemporary cultures, and the reality is it's all a big soup flowing together. It's the Christian traditions, it's the pagan traditions. Once all of that arrives in North and South America, it's the traditions of the Native peoples there, as well. You see like, say, the Virgin of Guadalupe. She is so much an amalgamation of Christian and Native conceptions. In many ways, she's a combination of the Virgin Mary and conceptions of an Aztec goddess forged together. It's interesting how that soup of mythology, folklore, just blends together and creates these traditions.
[00:22:12] Josh Hutchinson: Yeah, that's really intriguing, the connection there and the merge of those two.
[00:22:21] Sarah Jack: And I really love the soup metaphor, just because, thinking of the cauldron.
[00:22:26] Scott Culpepper: Yes. Yes.
[00:22:27] Sarah Jack: but
[00:22:28] Scott Culpepper: I saw a special a while ago, I think it was produced by the History Channel, where they were talking about the legend of the witch, how it began to arise in the late medieval and early modern period. And they noted the fact that these are primarily women who are being accused of witchcraft, and her tools are born of the domestic sphere. And they talk about the ordinary household broom and the ordinary household cauldron that is used for cooking and how that becomes incorporated into the legends as the tools of the witch, because those are the tools that women would have used in that culture.
[00:23:02] Sarah Jack: What is Hallowtide?
[00:23:04] Scott Culpepper: Hallowtide is that whole sort of sweep of events, that whole cycle from the very end of October through the beginning of November. And it's just a time of commemorating death, rebirth, new life, and of course is very central to the background of what eventually is going to become our celebration of Halloween.
[00:23:27] Josh Hutchinson: And when did Halloween come to America?
[00:23:31] Scott Culpepper: It comes pretty early in the sense, and I, to kind of preface that, it would be important to talk about where it stood in the British Isles, especially, but in other parts of Europe, too, about the time that the American colonies began to come together. The Reformation had really affected people's concept in the British Isles of Halloween and how its origins played into current politics and culture. You'd had the reform movements, the Protestant Reformation. You'd had the answering Catholic reform movements within the Catholic Church.
In the British Isles, especially, Halloween is suspect because of its Catholic associations, which is interesting. Now it's suspect because of its supposed supernatural or demonic associations. At the time, it was suspect because they rightly saw it as a very Catholic sort of observance. And of course, Protestants reject the idea of purgatory. And so the entire premise of this in many ways, and also they reject saints. So the whole premise of this cycle of days is a problem for them.
And so they very actively campaigned against it. Protestantism as it comes to the fore in England is somewhat puzzled about how to deal with it. Under Henry VIII, they really didn't do much about it because he was a very pragmatic sort of reformer. With Edward, his son, he tries to ban observances of Halloween, and then of course with his sister, Mary, they go the other way. Mary tries to revive it because of her Catholicism. Finally, under Elizabeth, Protestantism gains control of the conversation, and Halloween is less often commemorated.
But then at the very beginning of the 17th century, in 1605, you get the infamous Gunpowder Plot, where Guy Fawkes tries to blow up the Houses of Parliament, and immediately after that, the year after Guy Fawkes is executed for that crime, you get the birth of Guy Fawkes Day. And so during the 17th century, a lot of the things we associate with Halloween, they're being practiced as part of Guy Fawkes Day observances, and it's an interesting patchwork quilt where you see Guy Fawkes being magnified, the Guy Fawkes Day celebration in some parts of the British Isles. And in those pockets where Catholicism is stronger, you see still Halloween or at least those sort of pre-Halloween observances still practiced.
And it's interesting, because a lot of the customs are the same for both. They'll have their cake and eat it too, so to speak. For instance, one thing that's practiced in the Catholic tradition at the time of Halloween is that poor people would go to the homes of people who are a little bit more affluent, and they would ask for offerings to pray for the souls of those who had gone before, those who are in purgatory. So if you're a poor person, you go to a family and say, "if you give me something, I will give prayers throughout the rest of the year for your family members who have gone on." Of course, Protestants are not open to that theology, but it becomes a way still of gathering alms. And so here you see the incipient origins of the idea of trick-or-treat, the idea of people coming for candy.
So I go into all that as background just to say that it was in a very interesting place in the British Isles. And so when colonists first came to America, they brought that with them. If you had more Protestant immigrants, they're going to tend to commemorate Guy Fawkes Day more in that Protestant tradition. If you're a Scotch-Irish immigrant, you're from the Highlands or whatever, and you're more Catholic in your orientation, you'll probably practice some of those older versions of Halloween folklore, Halloween observances. But it's interesting because some of the customs were the same all around. Looks like it really begins to get a lot of attention from people like Longfellow and Hawthorne in the 19th century. Robert Burns had been writing about it in his Scottish poetry in the late 18th century. It's being practiced, it's part of the custom.
Probably about the mid to late 19th century is when it really starts to get traction in American culture. I've heard some people refer to the Civil War and say that the large number of dead coming out of the Civil War may have given an impetus to this obsession with the dead, with commemorating the dead, with the idea of the veil between this world and the next, as that's also the time when spiritualism is really popular in American culture, probably in part because of all the deaths that were suffered during the Civil War and people's desire to get in touch with their loved ones. So that seems to be the moment when it becomes more popular, although it's a very different sort of celebration then than it's ultimately going to become.
[00:28:19] Josh Hutchinson: What would it have been like around the end of the 19th century?
[00:28:25] Scott Culpepper: Very interesting, very different, but you can see the beginnings, the contours of what we do now in it. You had this whole tradition, of course, of the gift giving, people coming and petitioning for gifts, and that was still a present thing.
There was this tradition of the Lords of Misrule in the early modern period, where people would also play pranks. It was a time a lot like some of the other festivals, too, like Carnival, where you had this inversion of the social structure, where people could pretend to be something else, and you would have people put on masks and basically pretend to be something other than they were. They could dress like a lord or a lady.
And sometimes people would engage in pranks that were quite cruel. They would damage property. There were instances in the early modern period where people challenged each other to go and to mock a witch as a way of essentially trying to control malevolent powers in the area. So some poor woman is going to be beset by people accusing her of being a witch. And a lot of those sort of customs continue, probably carried by Irish and Scottish immigrants into the late 19th century.
You get a lot of pranks during Halloween, and it begins to get out of hand, so much so that by the time of the Great Depression, there are people who are concerned that there's too much vandalism, too much rowdiness, the holiday has gotten very out of control, and so it's during the Great Depression that retailers and other culture producers begin to work to transform the holiday.
They basically set out to tame the holiday, and one of the ways they're going to do that is by making it a more child focused event. They'll take some of these customs, such as coming and asking for favors to be granted, trick-or-treat, and they'll start to encourage the idea of giving candy to those who come, people coming just to seek gifts for nothing in return, as a way to pacify those who might engage in more socially unacceptable behaviors, and this actually came from a custom where people would sometimes pay folks off that they thought were going to engage in rowdy behavior. In the 1910s, 1920s, some people who want to protect their property, they would pay folks off. And so this is a way of taming that, making it more culturally acceptable.
[00:30:57] Josh Hutchinson: And you talked about how Halloween was frowned upon by the English Reformation movement and was somewhat vilified as this Catholic practice. When did it begin to be vilified as demonic or satanic?
[00:31:14] Scott Culpepper: Probably I would say a more modern vintage because in the 1950s and early 1960s, it was a fairly mainstream sort of holiday. American culture had done a really good job of making it a cherished family observance. And that seemed to be very widely accepted. I've seen a lot of people give tremendous credit to the Great Pumpkin episode of Charlie Brown as a way to mainstream Halloween, which I'd never thought of. I watched it every year as a kid and never thought about the fact that this was a very representative presentation of what people do on Halloween to a culture that may not have been as familiar with it as we would think.
Also, they talked about Disney cartoons. Donald Duck had several episodes where he was featured with his nephews trick-or-treating. And so they're mainstreaming these practices through these cultural artifacts, and it seems very innocent and fairly well regarded. You had people dressing up like the Wicked Witch from Wizard of Oz, and nobody's really batting an eye.
The hostility seems to have really arisen powerfully during the late 60s and early 70s when you've got this whole series of upheavals associated with the counterculture, a lot of older people's mistrust of young people. You've got things like Anton LaVey founding the Church of Satan and some people having concerns about what that is and how exactly it's going to influence the culture, so it seems that is the point where you have a little bit of a tipping point where you've got concerns about demonic activity.
I'm sure you could find evidence of, especially fundamentalist groups, even as early as the 1950s, are criticizing the idea of people dressing as witches and things like that. That's a perennial thing in American culture, but it really gets legs in the 60s and 70s, anxieties about where culture is going, things changing, some people think too fast. And then these legends that persist that are universal, that have always been there, as well. They're meeting the moment.
Really goes into overdrive in the late 70s, early 80s, with the development of Satanic Panic. You've got Michelle Remembers, Michelle Smith, and Lawrence Pazder released this memoir where she claims to have recovered memories of satanic ritual abuse, which were later demonstrated to be completely false. And so you get this whole movement concerned about satanic covens in the hinterlands practicing satanic ritual abuse.
You get things like in a 1982, this Tylenol scare where you had several people that actually did die from tainted Tylenol in the Chicago area, a case which is still open. It's still never been solved, and, associated with that, you started to get accounts of Halloween candy being tampered with. There may have been one or two instances where that actually happened, but as one historian said, we don't know if it's a case of the chicken or the egg. We don't know if somebody did that at some point in one isolated case and it started something or if that was a reaction to the legends that grew. And where there has been demonstrated evidence of any tampering with Halloween candy, it was in the case of a family member doing that to children in their family because of issues they had because of problems in the marriage and just a lot of emotional issues, and so it's within that family. It's not someone setting out to do this to strangers, but the legends really grew during the eighties, and that's when you get this full-fledged belief among at least a minority of the population that Halloween is a demonic time, a time when Satan is at work and evil things can happen and evil people are trying to harm the innocents.
[00:35:12] Sarah Jack: And is that about the time that the theories about the witches' Sabbaths became inaccurately passed and affected legends around alleged witchcraft in the modern period?
[00:35:26] Scott Culpepper: To some degree. They've always had their cycles. They are very prominent at certain times. As you so well know, the early modern period, which was the big age of very intense witchcraft hunts in Europe, and then the cycle in America with the Connecticut witch, trials with the Salem Witch Trials, and that never absolutely goes away at American culture.
It goes into hibernation. But as you talk about all the time, it's still there. It's always in the background informing and creating accusations and false understandings of who people are. Like we said earlier, Margaret Murray's work, the folklorist in the early 20th century, did a lot to prompt people to speculate about whether there weren't actual rituals going on on which the witchcraft accusations were based.
For a while, people were really intensely into studying that possibility, and it was a big fixture in academia. And that's a great illustration of the fact that academia is not perfect. We struggle towards the truth. We try to understand the evidence as best we can. Sometimes that means eventually we have to let go of pet theories. And that was one of the ones that was let go of pretty much by the early seventies. Most scholars would acknowledge by then there's no real evidence of any major organized movement that would have rightly been identified as even a revival of what was perceived as ancient pagan worship. That's all mythology, but the cycle of belief in it, it just ebbs and flows.
It's very powerful in the early 20th century, very powerful in the 60s and 70s and 80s. And what's so interesting is the interplay of different groups. This is not just the creation of fundamentalist Christians, although they certainly are going to thrive off of it and they're going to incorporate it quite a bit. But Hollywood's obsessed with that, as well. You've got Rosemary's Baby. You've got lesser known films. When Sharon Tate was killed tragically by the Manson family, one of the things that some outlets showed were stills from a picture that she was in called Eye of the Devil a few years ago, and they alleged that Sharon Tate was involved with a satanic cult. She wasn't. She had been in this movie, and they were stills from that movie. The Exorcist, which William Friedkin just died this week, that was the director of that film. The Omen. Just a lot of interesting cultural artifacts that connected with those fears and anxieties and then connected with Christian theology, as well. And some groups just really use those to highlight.
And so the template they've got for like the satanic groups and Rosemary's Baby, the satanic coven there in the uh, apartment building where she lives, the practices that you see on TV, they're crafted and shaped by those legends. It just grows like a snowball.
There's a scholar named Joseph Laycock who has done some work on Dungeons and Dragons, and he's done some work on the Satanic Temple. He's got a book coming out later this fall that he wrote with someone else. I'm not sure who his coauthor is, but they are looking at how Hollywood films have shaped religious practice in American culture, and they're looking at films like The Exorcist, and they're going to look at The Conjuring series, and they're talking about how the exorcism ritual in the Catholic Church changes in many ways, and people's expectation of what it can do and what it is, changes because of The Exorcist, because of this cultural product that is created by Hollywood entrepreneurs that are just wanting to entertain people but has a very real impact over religious practice.
And so I see those legends of witches sabbaths and all that as serving the same role. It really through those different forms of media conditions what we expect, how we see the past and the rituals of the past.
[00:39:24] Josh Hutchinson: Yeah, it's amazing how pop culture can influence people's behavior.
[00:39:30] Scott Culpepper: Yeah, it's incredible. And both positively and negatively, because on the one hand, you've got the continuation of these terrible misconceptions about what women may have been practicing in earlier times and this idea of the witch as a malevolent figure. But then you get to the 90s, especially the late 90s, and you get this whole collection of media products that are celebrating the power of the witch.
Even in the 60s and 70s, the notion of the witch or the liberated woman is transformed into this idea of a woman who has power, a woman who has agency. And that's probably part of the kickback against the notion of witchcraft and Satanism, as well. People who were threatened by second and third wave feminism, they often linked witchcraft, especially modern witchcraft like Wicca to women undermining the system or whatever. And in their attempts to do that, of course, they often misrepresent contemporary practitioners of Wicca by using the old tropes. They associate them with the old, legendary behaviors of witches in the past. But you get a refurbishment of the image of the witch, you get Buffy the Vampire Slayer with Willow, and you get movies like The Craft, and increasingly Sabrina the Teenage Witch, and it becomes something that's actually cool in American culture.
And it's a double-edged sword. You guys have talked about this really well on the podcast in the past. On the one hand, it's created this new religious tradition, and it's very empowering for many women who are part of practicing it. On the other hand, it does muddy the waters when it comes to trying to assess the harmful legacy of witchcraft trials, because you never want to accept the illusion that was cast by their persecutors that these women were guilty of anything. And there is a tendency within those revived pagan religions or neo-pagan religions to want to find connections to the past and want to say these women must have been proto-Wiccans or whatever, which, as we all know, does a disservice to their memory, because more than likely they were not guilty of anything but just being different sometimes in a society that didn't tolerate difference well.
[00:41:50] Megan: Hello everybody, this is Megan, and welcome to Tea Time Crimes, the true crime podcast that explores women's stories under the lens of murder and mayhem. Each week my co-host Alana and I delve into the psychology of killers, the strength of survivors, and everywhere in between.
[00:42:07] Alana: Wait, what? I thought this was a tea podcast.
[00:42:09] Megan: Oh yeah. And Alana is left completely in the dark for each episode. So join us every week for a fascinating case with Alana's fresh perspective and a comprehensive yet accidentally comedic tea review.
[00:42:21] Alana: I bring the tea, and she brings the crimes.
[00:42:24] Megan: Find us wherever you listen to your podcasts.
[00:42:27] Alana: Tea Time Crimes, out.
[00:42:31] Josh Hutchinson: It's amazing how few references there actually are in the colonial witch trial records to actual magical practices. The appearance, at least, is that of all the people accused of witchcraft, like a very small minority were doing some kind of magic, and the rest had probably nothing to do with it at all.
[00:42:56] Scott Culpepper: And it's amazing when you look back at those kind of practices. Those women are noted for doing that because they ultimately get involved in these witchcraft accusations. But how many other people were doing things like that? That was not as well documented. What kind of folk superstitions did people practice every day that just didn't attract the attention of the authorities, because they weren't on the margins or they didn't fit the profile?
[00:43:20] Sarah Jack: Yeah, and I've had a question recently and some of this conversation is clarifying it for me, but it I feel like interested in understanding in the last 300 years or less, how did we as a American culture forget what those ancestors, six, seven, eight generations back, what their symbols of protective magic were that they had hidden in their home? Like, how did we become confused about images? I also think about how Hollywood or fears associated with the devil vilified specific symbols, like really boldly for generations and generations, but the actual, historical protective magic that many people had passed down, we are surprised now when we're finding them in these historical buildings and during research.
[00:44:20] Scott Culpepper: Yeah, symbolism has changed so much through the centuries. You look at something like the swastika, which was a part of Hindu belief at one point, and then it became incorporated as a Christian symbol, and then reversed and transformed, it becomes the symbol of antisemitism and Nazi Germany, and of course, very rightfully becomes so notorious.
The pentagram is now so tied to occult activity and Satanism in American popular cultures, but there are times it was incorporated as a Christian symbol. There've been times when it was used simply to highlight the elemental forces of nature in alchemical beliefs. So yeah, the transformation of those symbols is just incredible, and it is amazing how we lose contact with their meanings even within the span of one lifetime, much less over the course of decades or centuries.
[00:45:11] Sarah Jack: There's other things that have just endured for centuries, but other stuff falls away.
[00:45:18] Scott Culpepper: Yeah, and there's a temptation to want to tie that to institutional sponsorship or protection, and that is some of it, especially Christianity. The Christian church has been a very powerful preserver and negator of cultural elements, depending on the need. But at the same time, you get these interesting symbols that survive despite that, ones that have been suppressed and others that have been pushed forward have gone by the wayside, so I guess the institutional sponsorship or protection is part of it but it's not the whole story. It's complicated.
[00:45:53] Josh Hutchinson: I want to talk about Halloween symbolism a little. And part of that is I'm wondering about things like the origin of the jack-o-lantern and where we got the colors for Halloween. It's generally orange and black, maybe a little purple thrown in. Can you explain some of the origins of those traditions?
[00:46:16] Scott Culpepper: Yes, definitely. There was a custom during the nights when the bonfires were lit and people were doing these commemorations for the dead of putting a light in the turnip so that people could walk along and light the path as people are progressing through the woods or whatever. And that evolves into jack-o-lanterns in the early modern period as a more durable and a bigger sort of product to carry that light in. There was a legend about a guy named Jack who was so bad that he went to hell and the Devil decided he didn't want him in hell and so he ejects him from hell and condemns him to walk the earth. And he gives him, as a small comfort, a light to light his way as he walks the earth, and supposedly that's in a pumpkin. So that was one of the folklore streams that fed into the origin of the jack-o-lantern, as well.
The colors, black obviously from the darkness of the night, and associations with the supernatural, maybe even the malevolent supernatural. I think the orange probably arises from the continuing central place of the jack-o-lantern in the celebrations. And so black and orange just naturally arise from the incorporation of those symbols. And then the purple, I don't know, it's not quite as easy to say. It matches well and that may be one aspect of it. And that seems to be a more contemporary addition, the purple and sometimes the green, as well. You're seeing like some green, which I assume may have something to do with the stalk of the jack o lantern.
Those have been incorporated more recently. It's worth noting that a lot of that different innovation has come in the last 30 or 40 years, where you have Halloween lights, which has led to a further embracing of those colors of Halloween. And part of the reason for that is because the kids that enjoyed Halloween in the 50s and on through the eighties, they have now become the adults with kids of their own. The holiday has become a very adult holiday once again. It's come full circle. It's still very kid friendly, but it's very adult focused, as well.
It's like a billion dollar industry now every year. And a lot of that is adult costuming, not kid costuming, and the lights and all that as well. So I think part of that's commercial. The colors have become embedded, and then they've expanded on them, as well. They become a little more creative with the palette so that they can create better products.
[00:48:44] Josh Hutchinson: Yeah, I remember as a younger adult how important Halloween was as just a festival and a time to have a party, and everybody dresses up. The adults all embrace the costuming very much. And yeah, then you just do the traditional Halloween things, but in an adult setting.
[00:49:09] Scott Culpepper: That draw to be someone else, to be something else for just a little bit, it's pervasive in our culture now. We see it not just at Halloween, but cosplay, things like Comic Con, Renaissance festivals, and the LARPing that's associated with those now, just that pull to be able for a little bit to be somebody else, to be somebody we admire or to be the monster. I heard one historian say it's fun to put on the mask of the monster, because the idea is if you're the monster, then the monster can't hurt you.
[00:49:41] Josh Hutchinson: A thread that's come up in this episode so far has been the subversive nature of Halloween, flipping things on their head. You talked about the power structure being inverted and people costuming to be the wealthy, but there's also that costuming to be the scary, and yeah, it seems like almost a night that you want to get a lot out of your system.
[00:50:09] Scott Culpepper: Yes. And that's not only tied to Halloween, but that's tied to the Guy Fawkes traditions, as well. As you probably know, one of the things they have done is burn a figure in effigy, and it started out as Guy Fawkes. Now it's everybody. You're not really somebody significant in British politics if you haven't been burned in effigy on Guy Fawkes night. Almost everybody gets that treatment at some point.
And yeah, in American cultures as well, we see masks that look like our political leaders or look like pop culture leaders, and people like to dress up like them. And sometimes they'll do it in a mocking sort of way. It's an inversion. I get to be this powerful figure for a night, either as a show of admiration or as a way to poke fun at them.
[00:50:54] Josh Hutchinson: And now Halloween's become the the fall version of Christmas, in regards to, you talked about the lights being put up and the decorations all over the yard. It's a very Christmassy almost co-opted a holiday. I can't think of too many holidays where you go that all out to decorate.
[00:51:17] Scott Culpepper: Absolutely. It is, what is this, August 10th, the day that we're recording, and I just went to what formerly was a very well cherished store that sold products for bath and for smelling good and all of that at one point. Rest in peace. And literally, rest in peace, because now it is a Spirit Halloween, and I just went on August the 8th, so they are already open, and they are active. Like you said, it's like the Christmas season, it starts, it's a three month affair now, at least.
[00:51:51] Josh Hutchinson: Yeah, we saw people celebrating Summerween this year.
[00:51:56] Scott Culpepper: Oh, wow.
[00:51:57] Josh Hutchinson: Doing, like it was the middle of the summer, dress up and do jack-o-lanterns and things like that.
[00:52:04] Sarah Jack: It's a jack-o-watermelon, wasn't it?
[00:52:07] Josh Hutchinson: Yeah, they were doing watermelons, yes.
[00:52:10] Scott Culpepper: Oh, that's great.
[00:52:12] Josh Hutchinson: Summerfy, or whatever.
[00:52:14] Scott Culpepper: I interact with a lot of horror movie fans and a lot of agents as well that do, they try to represent horror novels and other works for publication. When they get to October 1st, they'll release their schedule of the movies that they're going to view that month. They've got all of their favorite Halloween films and 31 days, 31 movies. It's amazing how many people are doing that now.
[00:52:39] Josh Hutchinson: Wow. Yeah, I've actually found myself starting earlier and earlier in the year to watch the classic horror movies and the new horror movies. It seems like by Labor Day, if not even earlier than that, people are getting geared towards Halloween.
[00:53:01] Scott Culpepper: There's this email service that I think operates out of Substack. It's called Dracula Daily. Yeah, Dracula famously is an epistolary novel made up of letters and journal entries. This service sends you an email for every day there's a dated entry in Dracula. And so you start with Jonathan Harker's journal, which starts in early May, and they'll send you an email throughout the summer. And so it covers the whole story, Jonathan's experience, the voyage of the Demeter, and all of that. And then it picks up with Mina and other characters. And pretty much from early May until early November, they will send you an email every day there's an entry in the journal. And so you're following the story in real time throughout the summer and into the early fall.
[00:53:47] Josh Hutchinson: Wow, that's like half the year.
[00:53:50] Scott Culpepper: Yeah.
[00:53:51] Sarah Jack: I love that.
[00:53:53] Josh Hutchinson: Yeah, we love the dedication that we see among Halloween fans.
[00:53:57] Scott Culpepper: Yeah. It's neat.
[00:54:00] Josh Hutchinson: Yeah.
[00:54:02] Sarah Jack: I've been curious, the last three years or so was so affected by the pandemic and sickness and that first fall when towns were canceling the trick or treating. And then I loved some of the creative ideas people had, shooting candy down these long pipes down their stairs and I think some of that's gonna stick around and it's so fun to, you know, have your bag at the bottom and it comes shooting down but I'm wondering, you know, are people going to have like just so many parties they can't get to all of them this year, and what other ways is it possibly going to surge larger because we're not being held back as much?
[00:54:49] Scott Culpepper: Absolutely. I think we're seeing what a huge community gathering place it is, that it is a great moment for bringing people together and fostering community and, yeah, I agree. I think we're going to see even more of that. And it was really cool to see the creative ways that people tried to deal with it during the pandemic.
We left candy out for people where they could drive up and just take it. And that's not quite the same, but it was neat to see the resilience of people overcoming those horrible barriers that we were dealing with.
[00:55:21] Josh Hutchinson: Yeah. And I know that last year was a record year in Salem for October visits. They had over a million people come in the month of October, and it's a town of 40,000 or something. And yeah, I could see it getting even bigger this year. Seems like as many people as will fit in Salem will go there.
[00:55:48] Scott Culpepper: That is Oh My Bucket List. I may be crazy because it sounds really busy, but I would love to go to Salem and Halloween at some point. That sounds like a lot of fun.
[00:55:59] Josh Hutchinson: I was there in October probably seven years ago. And yeah, it was just this whole carnival atmosphere to the whole city.
[00:56:10] Scott Culpepper: That's another of those strange aspects of all this. I've had some people, as I've been working on the Satanic Panic book that I've been researching, who have said, you've been really good at highlighting the dangers of this kind of thought, and the terrible consequences, but don't forget that one of the reasons why this became such a cultural phenomena is that for some people, it was fun because they enjoy being scared. And that's one of the interesting things about the whole Halloween mythos and all of the mythologies that go into it, as well. As some of it has caused great harm and there's no doubt at the same time, we love it. We love to scare ourselves, and I think sometimes even the people that act most offended in culture and do some of the terrible things, there's a part of them that kind of likes being scared. They like the notion that they're engaged in some great crusade, light versus darkness or whatever, and so you see that really in those festivities, in those celebrations. We, even those of us who know that these dark legends are not true, we still enjoy scaring ourselves with them this time of year.
[00:57:16] Josh Hutchinson: Yeah, I really buy into the movies when I'm watching them. You can't help but get caught up in the emotions, and the fright is part of that. Why do you think people are so attracted to horror?
[00:57:33] Scott Culpepper: At one point, I was reading this book by a lady named Judith Flanders, a scholar named Judith Flanders, called The Invention of Murder. And she was talking about why we love murder mystery so much. It seems contradictory because we're reading stories about violence being done to somebody, and why is that comforting for us to read on a rainy night? And for her, she said, there's some comfort in it because it's happening out there. It's not happening right in front of you. It's a fantasy world that you can go to where these terrible things are happening, but at the end of the day, you can come back to your normal world, your normal life.
And I think there's something to that. I think we like the thrill of it. It's the same reason why people love roller coasters. We like to live on the edge, but in safe ways, we like to experience a little bit of that adrenaline rush, but in a way that preserves our life and limb, that's not dangerous to us.
I've always loved ghost stories, and I'm not a believer in ghosts, but I enjoy the mystery, the thrill. It just really pulls me in. That's probably my favorite type of horror story is a good ghost story. M. R. James or Edgar Allen Poe or whoever, it just really just enjoy the fascination, the gothic settings that it just transports you to another world.
[00:58:54] Sarah Jack: Yeah, I agree. I'm also a ghost fan, especially ghost children, if they're good or bad. I just love that element. When they're meddling in, whatever the storyline is for good or bad in one of my favorite films that may have that in it, is The Devil's Backbone, if you haven't seen that.
I really enjoy that one. I think another reason people enjoy reading and watching horror, it can be for that ending. Sometimes it isn't great, but sometimes you see the villain defeated or you see the person who's been running or suffering come out on top or win. And that's one of the things I like about it, but I'm a zombie fan.
[00:59:42] Scott Culpepper: Oh yeah.
[00:59:42] Sarah Jack: My very favorite thing to start the Halloween season with would be the original Night of the Living Dead and then follow them all through. There's someone's going to survive, maybe, there's that chase. Yeah, that's me.
[00:59:57] Scott Culpepper: It's worth mentioning, I just heard about this summer, the papers of George Romero are now at the University of Pittsburgh, and they're developing a whole wing of their academic library devoted to the study of horror. We're gonna see some good things hopefully come from that, the study of the horror genre.
[01:00:14] Sarah Jack: That's great.
[01:00:16] Josh Hutchinson: Yeah, I like that. Yeah, there seem to be more academic conferences. We see things on the artist formerly known as Twitter that, different academics posting conferences about folklore in pop culture and horror in pop culture, doing, starting to do studies around that.
[01:00:40] Scott Culpepper: It's funny, connected to what Sarah said about the way that pop culture both reflects and shapes what's going on the ground. It's funny to me, some of the strident Catholic opposition to movies like The Exorcist and The Conjuring series, because the Catholic Church never looked better. You do have that whole conflict of light versus darkness, and nine times out of ten in those stories, a Catholic priest is the one who's coming to save the day. And so it's funny the discomfort that some Catholics feel with those films because there's never been a better sort of vehicle to make Catholic leaders look more heroic and Catholic ritual look like a symbol of light and hope.
[01:01:23] Josh Hutchinson: Yeah, I'm thinking based on what you and Sarah have said, I'm getting, horror as it's this safe outlet where you can watch what is your worst fear, and then somebody's overcoming that fear, and that's rewarding.
[01:01:41] Scott Culpepper: Yeah, I really love the ability of horror to make such profound social commentary. Just like a Night of the Living Dead, or Psycho, or you name it, there's so many horror films that are so much deeper than just the surface level story, that really make some profound social commentary about the human condition, or current political trends, and you really see that reflected when you go watch some of these films and then you put 'em in their historical context or books or whatever. I really appreciate that fact that you create these fantasy worlds where you do have these horrors that people are facing and they end up saying something about real life as well, that whole concept that J R R Tolkien talked about of escaping to reality, escaping to a fantasy that teaches you something about real life.
[01:02:32] Josh Hutchinson: You've mentioned a number of books during this conversation. Do you have any others that you recommend our listeners read to learn more about Halloween?
[01:02:43] Scott Culpepper: I think there's some really great ones out there. One of the best. It's published by Oxford Press, and it's one that I actually looked at a little bit for our conversation. It's by Nicholas Rogers, and it's called Halloween: From Pagan Observance to Party Night, which is a fantastic title, and it's an Oxford title, so those are usually very high quality scholarship. And there are a lot of others that you can find, as well, that are written at a more popular level, but get at the story behind the story, as well.
[01:03:17] Josh Hutchinson: I've been reading that book, and it's very fascinating insights into the origins of Halloween and how we got all the traditions.
[01:03:27] Scott Culpepper: Someone else who's really good at almost all the holidays is a scholar named Stephen Nissenbaum, and he's written extensively on Christmas, on Halloween, and he's written some of Witch Trials as well, so the audience would really enjoy his work.
[01:03:43] Sarah Jack: That's a really good suggestion. And when you start to use the lens that we're using today to look at Halloween, just across all the types of observances and seeing the influences and the individuals that were influencing and what was influencing them, that's so important, and that carries over to looking at the witch trials and the documents, how those were formed, what was informing those people. It's all really important to start dissecting and looking, what was shifting through these times and impacting the beliefs and the fears and.
[01:04:25] Scott Culpepper: It really is a neat form of detective work. I mean, you're sort of like a historical detective reading all these different layers of tradition and folklore, historical record, and then trying to discern the reality of what was happening and not just the reality of what actually transpired, but the reality of what people thought about what was transpiring as well and how that affected their actions.
And I think Thou Shalt Not Suffer is a great vehicle for Thank you. Putting people in contact with those primary and secondary sources, as historians call them, like giving them the chance to look for themselves. And one of the great things about the world that we're in right now is that so much of it is being digitized. So it is really awesome to go to an archive, there's nothing quite like it, and actually touch a document that historical figures touch. So I would definitely recommend that if anybody ever has the opportunity, but also if you can't do that, so much of it is at our fingertips, and even more so every day. So it's an exciting time to be interested in any form of historical study. And in this field especially, because it's just taking off right now, the study of the past of witch trials and coming to grips with that history. It's a really good time to explore the facets of that history.
[01:05:44] Josh Hutchinson: Yeah, we had the opportunity this last spring in May to go to Connecticut to what was known as the Connecticut Historical Society at the time, I think it's now the Connecticut Museum of Culture and History but we were able to see Reverend Samuel Parris sermon book the original book with his handwriting in it, and that was so amazing, and we saw a couple other documents from Connecticut Witch Trials, the originals, and yeah, there's nothing like that experience.
[01:06:19] Scott Culpepper: That tactile contact with the past is just incredible. That I touch something that these people touch that you've been reading about. Just, yes, it's just a great experience. I'm glad you had a chance to do that.
[01:06:33] Josh Hutchinson: It was so exciting. Just, I was stunned when I saw what they had out displayed for us because we met, it was basically a delegation of us and Dr. Leo Igwe went there to get some information on the Connecticut Witch Trials. And the people there had put all these things out on display just for us. And it was, when I saw Samuel Parris's notebook and they told me what it was, I about fainted.
[01:07:04] Scott Culpepper: Wow. That's amazing.
[01:07:07] Josh Hutchinson: Yeah, it was so cool, but I like you talked about how these things are also available digitally so anybody from anywhere can access, say the records from the Salem Witch Trials. There's a lot from Connecticut Witch Trials online also. So I encourage readers definitely read the primary sources, and if you want to know how to find a primary source, just get in contact with us and we'll let you know.
[01:07:37] Scott Culpepper: That's great.
[01:07:39] Josh Hutchinson: Yeah. Next, I'd like to talk to you about what you're working on right now and what's next for Scott Culpepper, beginning with what are some of the courses that you're teaching this year?
[01:07:55] Scott Culpepper: I teach a wide variety, because my institution's a fairly small college, so you do a lot across the spectrum, but this fall, I'm teaching our basic introductory civilization course, and then I'm teaching a course on Latin America. Next spring, I'm teaching the second part of Civilization, and I'm teaching a course that used to be called Renaissance and Reformation, but I got my hands on it, and I've changed the title to Witch Hunts, Wars, and Reformations, and so that one will be very heavy on witch trials. We'll do a witch trial simulation and be looking into that history, so I'll be teaching that one.
And another one that is really going to be fun. I've done it one time before, but we're going to make some tweaks to it. It's like an immersive simulation course where we do three historical simulations. There's a consortium, a group of people that works out of Columbia University and Barnard College in New York called Reacting to the Past. And they create these large scale historical simulations that play out over the course of about three weeks. And I'm going to do that class. I haven't decided what three simulations we're going to do. I know one of them is going to be India on the eve of independence in the 1940s. Last time we did something on the Wanli emperor succession crisis in China and something on Rwanda during the period of the genocide. So that was a really good class for just immersing people in the history. We may do it a little bit different. It may not be just international topics. So I'm looking forward to that one as well. That's what I'm going to do over the course of the next year, as far as teaching.
[01:09:29] Sarah Jack: That's exciting, powerful stuff.
[01:09:32] Scott Culpepper: It's a lot of fun. I enjoy exploring it, and students are great. They really get engaged with it. As far as writing and research goes, I'm still working on the Satanic Panic book, and I am talking with and working with an editor at a publisher. I shouldn't announce yet who it is, because everything hasn't been signed and sealed yet, but hopefully I'll know something for certain about that soon. And he has been really good to help with that and to open new avenues of exploration. So I'm pretty excited about that.
And I'm interviewing a lot of people connected to that, both historians and scholars of religion who have worked on the topic before, and also people who are actually involved in it. That's really getting underway. I'm doing more of those in connection with the work.
So at some point, I'd like to take those and package those in either a podcast form or some other outlet. Podcast is what I'm thinking. Maybe do some of these interviews and cut them and put them out there for public consumption. Because like we were saying earlier, so much has already been done that people are not aware of. So it would be great to put some of this information in a forum that was accessible to people if they have an interest in exploring this stuff, that's something I'm thinking about as well.
[01:10:47] Josh Hutchinson: That sounds like a really interesting and informative program.
[01:10:53] Sarah Jack: I can hear from what you're saying how you had a vision of what you wanted to be able to review, research and give, and you're seeing how there's these other layers and bigger ways to get it out there. That's exciting. Absolutely
[01:11:09] Scott Culpepper: It's opened up a lot of worlds that I didn't even know were there. And one thing I want to try to do, I've been trying to be more conscious of this as I've been working the last month or so, is to document the process as well. Like you were saying, it's really fun, and it's really interesting how this comes together, and I don't know that a lot of people really know much about that process from conception to your finished idea. You just see these books spring forth fully grown. So one thing I'd like to do as part of the road to publishing this is release videos or audio connected with the process and maybe write some blog articles as well about how I did this and what I thought about it in the beginning and then, like you were saying, the ways in which that was reshaped and changed as I got deeper into the research. So hopefully it can do that. I've started putting aside those tidbits so that anybody who's interested can see the ingredients that went into the mix, as well.
[01:12:07] Sarah Jack: It'll really maximize the outcome and the influence of the work. That's great.
[01:12:12] Scott Culpepper: Hopefully so, definitely.
[01:12:15] Josh Hutchinson: Yeah, definitely be listening and watching whenever you put anything online, especially if you're interviewing people that have been involved in the Satanic Panic, that just really, intrigues me.
[01:12:30] Scott Culpepper: Yeah, the people that you can get to talk have got really interesting stories to share. And there are some people you have to let it go because they will never speak, but it's surprising who will. And it's fun to get some of those insights.
[01:12:45] Josh Hutchinson: Thank you for listening to Thou Shalt Not Suffer: The Witch Trial Podcast.
[01:12:49] Sarah Jack: Join us next week if you dare.
[01:12:52] Josh Hutchinson: Subscribe wherever you get your podcasts.
[01:12:55] Sarah Jack: Visit thoushaltnotsuffer.com.
[01:12:58] Josh Hutchinson: Remember to tell your friends and family and trick-or-treaters about the show.
[01:13:04] Sarah Jack: Support our efforts to end with Hunts. Visit endwitchhunts.org to learn more.
[01:13:09] Josh Hutchinson: Have a great today and a beautiful tomorrow.
Thou Shalt Not Suffer: The Witch Trial Podcast, Anniversary Special. This episode was recorded live and unscripted at the Podcast Movement Conference in Denver, CO. With the anniversary of their first episode fast approaching, cohosts Josh Hutchinson and Sarah Jack take this rare opportunity to discuss their favorite things and reflect upon the past year and the experience of producing a podcast. This is the story of how Thou Shalt Not Suffer became what it is after in 12 months.
[00:00:20] Josh Hutchinson: Hello and welcome to Thou Shalt Not Suffer: The Witch Trial Podcast. I'm Josh Hutchinson.
[00:00:25] Sarah Jack: And I'm Sarah Jack.
[00:00:27] Josh Hutchinson: Hello, Sarah Jack.
[00:00:29] Sarah Jack: I'm good.
[00:00:30] Josh Hutchinson: We're actually together for the first time recording in person with each other. We're at Podcast Movement in Denver, and we're having a great time, aren't we?
[00:00:40] Sarah Jack: We are.
[00:00:41] Josh Hutchinson: Yeah. Learning a lot.
[00:00:43] Sarah Jack: Yeah.
[00:00:44] Josh Hutchinson: So far. Off to a good start. In a change of pace, I'm going to start by getting to know Sarah a little better.
[00:00:54] Sarah Jack: Oh, dear.
[00:00:54] Josh Hutchinson: Oh, Sarah. What's your favorite movie?
[00:00:58] Sarah Jack: Jaws.
[00:00:59] Josh Hutchinson: Jaws? Why is that?
[00:01:00] Sarah Jack: Jaws.
[00:01:00] Josh Hutchinson: Why?
[00:01:01] Sarah Jack: I love anything with a chase and an attack. And the book.
[00:01:06] Josh Hutchinson: Oh, and you love the book also.
[00:01:09] Sarah Jack: I did. Yeah.
[00:01:10] Josh Hutchinson: Yeah. Okay.
[00:01:12] Sarah Jack: The characters.
[00:01:13] Josh Hutchinson: Characters. Yeah.
[00:01:16] Sarah Jack: I've watched it hundreds of times.
[00:01:19] Josh Hutchinson: I love the sheriff guy. What's his name? Brody?
Yeah.
Yeah, Brody. He's pretty cool. And the Richard Dreyfuss guy.
[00:01:30] Sarah Jack: Yeah, it's, as many times as I've seen it, I can't think of the name.
[00:01:35] Josh Hutchinson: Yeah. That other guy.
[00:01:37] Sarah Jack: This is a very different feel than the normal.
[00:01:41] Josh Hutchinson: Yeah, doing a podcast together in person. We're recording in a booth with a glass wall and people are walking by and we're just not used to the distractions. I know I'm not, but
[00:01:54] Sarah Jack: What's your favorite movie, Josh?
[00:01:57] Josh Hutchinson: Oh, my favorite movie is Dumb and Dumber and that's just because it's hilarious. And it stands the test of time. It's just a classic. Came out when I was in high school, so it was one of those movies that I went to attend without my parents that was a little bit raunchy at times but just mostly the slapstick humor, and that really is something I'm a fan of, I'd say.
How about a TV show?
[00:02:33] Sarah Jack: The Walking Dead.
[00:02:35] Josh Hutchinson: Yeah?
[00:02:36] Sarah Jack: Or any of its spinoffs.
[00:02:38] Josh Hutchinson: Many spinoffs of that show now.
[00:02:41] Sarah Jack: There's even a new one starting next month. Can't wait.
[00:02:44] Josh Hutchinson: Yeah, what's that new one?
[00:02:46] Sarah Jack: It's got Daryl. I don't remember what it's called, but I just finished watching the first season of Dead City, which was a spinoff on two of the characters.
[00:02:54] Josh Hutchinson: Oh, Dead City. Okay.
[00:02:56] Sarah Jack: It was great.
[00:02:58] Josh Hutchinson: Yeah.
[00:02:58] Sarah Jack: One of my favorite zombie situations of the whole series was in this season.
[00:03:05] Josh Hutchinson: Yeah. What attracts you to the Walking Dead universe?
[00:03:10] Sarah Jack: The survival and relationships and making choices and the survival.
[00:03:19] Josh Hutchinson: Okay, great. My favorite TV show is Psych. And if you're not familiar with it, it's a detective comedy about a man posing as a psychic and starting a psychic detective agency with his best friend, who's a pharmaceutical sales representative, and it's just a lot of comic hijinks, and, I'm about the same age as the lead actors in that, so they were, I was at the same stage of life when the show aired, and I really saw myself in Sean, the lead character.
[00:04:00] Sarah Jack: That's great. Today we're learning how to do this on the spot, in person, but what have we learned this past year about podcasting?
[00:04:11] Josh Hutchinson: Oh, we have learned so much, it's been a full year. This is the end of that, and we're contemplating what we've learned and how far we've come since then. So much has blown my mind about the experience. It's, we do the full production ourselves. So end to end, getting a podcast made every week is challenging and doing all the edits and stuff, but it's been opportunity for growth, getting new skills, new technical skills, and just the people that we've met. Been amazing.
[00:04:56] Sarah Jack: Yeah. Yeah. There's the pace has been fast, putting one out every week, but that those deadlines keep us moving even when we weren't exactly sure, throwing ourselves out there and trying the next thing.
[00:05:12] Josh Hutchinson: And we have tried different things. We do usually an interview, but we've also done our own 101 episodes. And we've interviewed such a variety of guests, the academics, the artists, the advocates, it's been quite an array. And just wonderful meeting people from all these different walks of life.
[00:05:40] Sarah Jack: It has been amazing. And so we've got that learning curve going on, while at the same time, we're starting to learn more about witch hunts past, witch hunts present.
[00:05:53] Josh Hutchinson: The witch hunts present, that I would say has been the most impactful lesson of this whole thing for us. It prompted us to start a nonprofit called End Witch Hunts. We learned the reality, the sad reality that many hundreds, if not thousands of people are being tortured, banished, and or killed each year in occurring in at least 60 nations that there've been reports from. And it's just so prolific and widespread, when we learned about that, it just touched our hearts right away and we knew we wanted to amplify the message of those advocates who are doing the great work in these various countries struggling with this problem.
[00:06:50] Sarah Jack: Yeah, we, I've looked at the work that we were doing as before educational, telling you the information, telling you what's happening, but there's another part of that and that is finding out what needs to be done. So we hope that you learn what's happening, but also hear what you need to be doing to help stop it.
[00:07:14] Josh Hutchinson: Yeah. And our path to where we are now, that's been so enlightening and revelatory. We started off with that interview of Damon Leff about South African witch hunts. And then we had Leo Igwe talk to us about Nigeria, and those two interviews brought us along really far, but what we've done since then is maintain relationships with those guests, and we've had the opportunity to meet Leo in person and help him with a speaking tour in New England this past May. Just that relationship with him leads to continued growing, and now our colleague, Mary Bingham, has reached out to advocates worldwide, and we're meeting so many people from so many countries that, continuing us on this path to wherever we're going, trying to eliminate this violence.
[00:08:29] Sarah Jack: The witch attacks are violent, and they're in more communities than you would imagine, and learning from the history, looking at the research from academics and those who've been out in the field where these attacks are happening, looking at all of it is really important to understanding the bigger picture. Sometimes we hear that people don't quite understand those historic witch hunts, and if we don't understand what was happening then and we don't understand what's happening now, we're not going to find solutions.
[00:09:03] Josh Hutchinson: Yes. That's why we got into the podcast, I think, in the first place, was to educate people primarily about historic witch hunts in Connecticut and elsewhere. We've launched the podcast with that education in mind because when we started the Connecticut Witch Trial Exoneration Project, we were just getting weird looks from people anytime we mentioned that Connecticut had witch trials in the first place. People just weren't aware of that, and we thought we'll use every form of media that we can, and podcasting just seemed a natural outgrowth of that.
And I'd say that's why we got involved was just to educate, but what we're learning is there are so many connections between the past witch trials and the modern witchcraft persecutions that learning about one helps you learn about the other, because if you can understand what happened in, say, 1692 in Salem, you can understand what's happening in 2023 in any of these nations that are affected by this and vice versa, if you understand what's going on right now, you understand the same suffering that happened before. So I think continuing to educate about both of those aspects is what lies ahead of us in the future. Yeah.
[00:10:46] Sarah Jack: One of the things that I didn't expect when I started was how much Research I was going to be doing to be prepared for our episodes, for the guests that were coming, and that we're continually being informed by our preparation. Were you surprised at how much preparation we do for each episode?
[00:11:06] Josh Hutchinson: I was, yeah. The research is constant, continuous, every day, seven days of the week. Research It basically fills in every hour that we're not doing the production tasks, we're doing the research tasks. So these are full days and doing a 101, especially, it's really takes nearly a week to do the, just the research and write out what we're going to talk about and how we're going to present it.
So yeah, the research. It's, it's been so beneficial, that's probably what surprised me more is just the amount, the number of different topics that we're reading about. Because we can be reading in the same week, as we were recently. We're reading a novel, we're reading a screenplay, we're reading research and learning about witch hunts in India.
At the same time, we're learning about witch hunts in Scotland. And we're learning about witch hunting at Salem. Just that variety of what we're learning has been, I just, I adore it, really. I like the research, because I'm that history nerd. And I'm just so curious about the current situation and what's going on and how do we solve that? So constantly reading is a great benefit.
[00:12:47] Sarah Jack: One of the things that I love the most is as I'm reading and thinking about talking to our guests, I know that I'm going to get to have some questions clarified. Even though the podcast episode is literally a set of questions and conversation that comes from that, I know that I don't have to read something, look at something that I'm reading and wonder. If I need something answered, I'm going to get a moment to ask the question, even if it's not part of the script. So I've really loved that direct access to the people who've created the information. And the other thing that has come out of the variety of the topics is we, when we hear from our listeners, and we do, which we love it, we hear all sorts of different ways the show's impacting them. Sometimes they share research that they've done to update us on something. Sometimes they ask questions. A lot of the times it's just, "Hey, we're so glad you're doing this." And one of the, one of the things that came out of our week with Leo Igwe this May, if you listen to his episode that we did directly after that, he talked about that he hopes that next time he comes through the United States, there's more, "hey, what can I do to help?" and less "you're kidding me. I had no idea." And I really feel like people are understanding that they need to inform themselves more on the modern crisis, and there's a lot of information out there to do so. I'm feeling really hopeful about that goal.
[00:14:27] Josh Hutchinson: Yes. I'm really excited about the advocates that we're meeting and getting more of them on the podcast is something I look forward to, but you also made a good point about that direct access to ask questions. It's quite a privilege to be able to speak with these esteemed professors and other guests who've written about the witch trials. Many of our guests are people whose books I've been reading for years. And so it's been really something to now be talking with them in, I say in person, but it's, we do our recording remotely because Sarah and I are in different states and our guests are all around the world. But having that access you talk about to directly to the brains that have all the information, whatever questions arise in our research, we're able just to ask the experts.
And so that's really something.
[00:15:42] Sarah Jack: Yeah, it's really great and another thing that's exceptional that has come out of this is our community is there and has grown. When we've reached out to our previous guests, all, they've all been so willing to answer other questions or help with new ideas. Yeah, I guess I'd like to thank our guests directly, each of you, because so many of you have communicated with us on the side afterwards. We're starting to bring back some of our guests. That's really exciting, but that's a huge component, the ongo the conversation is ongoing with our guests after their episode is complete.
[00:16:21] Josh Hutchinson: Yes, and we do thank all of you guests. We appreciate you very much all of your help and just giving us your time and allowing us to pick your brain. We really appreciate that and hope that this message is starting to get out to people around the world and yeah, I look forward to continuing to grow.
One of the big moments in the podcast for me was landing our first, all of our first guests, and talking the first time to a university professor was a really big moment. When we had Scott Culpepper on, that was big. And Danny Buck was the first international guest we interviewed, plus the first thesis we read. Talking to Malcolm Gaskill was incredible, because I'd read so many of his books. Several, can't number the books, but, once that happened, guests just kept wanting to come on and the positive response that we've had from the academic community is something that surprised me.
[00:17:46] Sarah Jack: Yeah. And we couldn't, we could not have done this without them.
[00:17:50] Josh Hutchinson: That's very true.
[00:17:51] Sarah Jack: Yeah. And then I think back to our very first episode, it was our exoneration project team members, Tony Griego, Beth Caruso, Josh, and I, and then we did a piece of the conversation with Mary Bingham. We just kicked it off with ourselves, but Scott came next, because he had been working on, he was giving, he was teaching on Connecticut witch trials and Governor Winthrop, Jr., and that was like a really great second springboard for us.
[00:18:24] Josh Hutchinson: Yeah. And then since then we've interviewed so many people who have literally written the book on the subject that we're talking about, like the book. So many of our guests, you look at early authors that we had on the show, Marion Gibson, Mary Craig, they literally wrote the book on the subject that we talked to them about. And people like Emerson Baker and Margo Burns and so many others have written these excellent books that I highly recommend, and one way that listeners can support us is by buying those books through our bookshop.org, bookshop.org/endwitchhunts. Thank you very much.
[00:19:20] Sarah Jack: Yeah. It's really fun to look through those books in there. And it, when you look through all of the titles from the guests that we've had, it's amazing to know that that much information and research has been a part of what has come together. And when you listen to these episodes with these authors who have written the book, you're getting to hear more straight from the author. I love that part.
[00:19:46] Josh Hutchinson: Yes. And most of the time our show is serious in nature. But we've been able to record some fun episodes. We've got a really fun one coming up with Katherine Howe That's actually about pirates, so for one week, we will be the Witch Trials and Pirates Podcast. And that was just such a blast, because that book is such a fun ride.
[00:20:16] Sarah Jack: Yeah. A year ago, we were so excited about Ruin of All Witches. That book is so important and also a fun ride. And I think it's so great that here we are a year later, we're looking at another exceptional story, so what's next year? I'm thinking about that. Which of our guests or who are we going to find that has something like this exciting coming out?
[00:20:40] Josh Hutchinson: Yes. And Katherine Howe is somebody that I've followed for many years who now we talk to, and it's just an amazing privilege, perk of the job, that I've got to pinch myself sometimes and say, yeah, we're talking to these people. We're talking to people who are heroes in their own countries doing the advocacy that is dangerous because if you advocate against witch hunting, people might interpret that as advocating for witches and they, there can be serious consequences when, if you yourself get labeled that way.
[00:21:24] Sarah Jack: Yeah. And we've really learned too about the definition of witches and, how does all of this affect people who are practicing Wiccans or Pagans and their discrimination that they face and how it's different. Yeah, we're just learning all these different layers of the witch and I remember when we, early on, I'm just thinking, man, it's like peeling an onion, it's like peeling an onion, and then there's just the, all these layers and there's been all these different ways of referring to the layers and the complexities and...
[00:22:02] Josh Hutchinson: Yes. So many layers to learn about. And one thing that I like about our podcast, in particular, is we're able to take these deep dives. When we did our Connecticut 101, it ended up being a six part series, so we're able to explore the details of the events that transpired. We're able to review an entire witch hunt from start to finish, because we're taking that time to do that, where a lot of shows, especially that are interview only, you're not able to explore that far, you're able to explore things at a high level, which is really important also, but to be able to do both and do a mix like we've done. And then to do follow up interviews and interview other people about similar, maybe this, we've talked to multiple people about Salem. We've talked to multiple people about Connecticut. We've drilled into those pretty extensively, but we've also approached those from the high level to see what caused those witch hunting events and what helped to end those witch hunt events, which is, both are key to our understanding what's going on now and how does it end? It ended for Europe and North America to the most part, for the most part. Organized witch trials aren't happening any longer. So what was it about that point in time when those witch trials ended in those regions? What was it about that point in time that they were able to overcome centuries of persecutions. And how do we apply that to the modern day? So I love getting the high level, but I also love being able to drill into, and we've got some more 101s coming up, and we've also got some really exciting Halloween content, don't we?
[00:24:30] Sarah Jack: We do. Yeah. We got to bring Scott Culpepper back. And we talked about the origins of Halloween, and I'm really excited for that episode.
[00:24:40] Josh Hutchinson: I'm so excited for that one. It was a bit of a fun episode. We talked about some fun things while also tying everything back to the portrayals of witches, things like that. I'm also really looking forward to talking with Maya Rook about witches in pop culture.
[00:25:02] Sarah Jack: Yeah, I'm looking forward to that again. It coming, through a year and getting to speak with some of our first guests a second time is exciting. And I'm excited to discuss the pop culture aspect of witches with Maya. It's something, throughout the year, I think that topic comes up as a layer, but we haven't really got to spend much time really discussing that, its impact on women, on culture, on society, on the arts. So it should be really enjoyable.
[00:25:42] Josh Hutchinson: Yeah. And we have another episode coming up that's going to be a real blast talking Halloween history with Sean and Carrie from Ain't It Scary with Sean and Carrie. That's one of our first real crossover kind of episode that we're doing with another podcast and they're just so much fun on their show. I know we're just going to have a ball doing that.
And then what else do we have coming up for Halloween, Sarah?
[00:26:14] Sarah Jack: The Ordinary Extraordinary Cemetery. They travel and they talk about cemeteries, and one of the topics that we're going to discuss with them is omen, signs.
[00:26:27] Josh Hutchinson: Yes. That's going to be very interesting. And again, that speaks to the variety of content that we've had on the show. I wouldn't have expected to be doing an episode like that when we began. We began with a relatively narrow focus and have broadened into so many different areas.
One thing that I'd like to touch on is, Sarah, we talk about a lot of really heavy stuff, a lot of deep topics and our guests give us so much information that sometimes it's a little hard to process everything that's going on and to deal with really challenging subject matter at times. So how do you, would you say you get through those challenging moments?
[00:27:31] Sarah Jack: I really try to go ahead and, put myself in the shoes of those people that were in those stories. Even though it's really hard to look at some of the horror, if you humanize it and really think about what was that personal journey like for that person? Who wasn't that much different, if they are at all, from us? So I think that's one way that I do.
[00:27:58] Josh Hutchinson: Yeah, I like to repeat, we have this little mantra in our organization that is just "mellow vibes" and so when things get heavy, I just remember to keep mellow vibes and be chill about stuff, basically. But at times it's challenging because the subjects are so ponderous, the talking about the modern witch hunts, especially, learning what's actually happening to the victims, which we don't always share all the details, because they're really gruesome. But we're seeing videos and images of victims and that can really weigh on you. But I just find a lot of motivation in that and turn it around to just use those images to inspire me to push harder and keep doing what we're doing with the show and with the nonprofit, End Witch Hunts. By the way, visit endwitchhunts.org.
[00:29:12] Sarah Jack: Yeah.
[00:29:13] Josh Hutchinson: Learn about our organization. We started as a continuation of the Connecticut Witch Trial Exoneration Project. The board consists of four of the founders of the Connecticut Witch Trial Exoneration Project, plus the wonderful Jen Stevenson as secretary.
We have multiple projects running. We're excited that we get to probably talk to you about more of our projects coming up very soon, but we're working on memorialization in Connecticut right now. That's one thing that we're working on, and we're working on this world advocacy now, as well, largely amplifying other voices from these countries that have these issues.
[00:30:11] Sarah Jack: Yep. And there's still some exonerations that need to be looked at in the United States.
[00:30:15] Josh Hutchinson: There are other exonerations and so our show and our nonprofit organization we're doing, basically trying to honor the memory of past victims, educate about the past trials and of the many lessons that we can learn from witch trials, and inform people about the modern crisis. And then our other kind of branch or activity that we get into is advocacy, which is trying to inform world leaders about the situation and the options on how it can be resolved.
[00:31:07] Sarah Jack: Yeah, we've learned through the Connecticut Witch Trial Exoneration Project that community leaders are a critical part of moving forward with education and change around witch hunts. We are so grateful to Jane Garibay, House Representative Jane Garibay in Connecticut and Senator Saud Anwar. They worked so hard to get support from the other legislators, and when I say work hard, they were doing, navigating through their jobs and how they see bills through the process, but there, there was a lot of, some of it new information to them, and they were so attentive as we gave them more layers and more layers, and by the time the bill was on the last vote at the Senate floor, the modern witch hunt crisis was being mentioned. We'd had so many yes votes from the House from all political parties, and so when that final vote happened in the Senate and everyone voted yes but one politician, that, that really was a testament to the work that had been done into the project.
[00:32:20] Josh Hutchinson: And now that the exoneration has been done, the work of memorialization has begun.
[00:32:29] Sarah Jack: It has. We're excited about it. There's lots of community members and community organizations talking together, brainstorming, looking for that route, and you are welcome and should be a part of this.
[00:32:45] Josh Hutchinson: Yes, you can join us. Go to ConnecticutWitchTrials.org. There is a volunteer form on there you can fill out, if you'd like to help out with planning and executing this project to get a memorial built. And I want to talk a little bit about why a memorial and what a memorial might be. We're looking into doing a two pronged memorial, where there'd be one state memorial to all of the victims. We'd name all of the indicted, as well as those who were executed and honor all, so that would be 34 individuals.
And in addition to the statewide memorial or monument, there would be a state trail that called something like the Connecticut Witch Trials History Trail. And that would involve stops in each of the towns that either had witch trial action or were the hometowns of the victims, so you might start in Windsor, the hometown of the first victim, Alice Young, and travel through the state, you go through places like Farmington, Wethersfield, Hartford, Wallingford, Stratford, Fairfield, Bridgeport, New Haven, Old Saybrook, and there's even a stop in, on Long Island at East Hampton because that used to be part of Connecticut and while it was part of Connecticut, one woman was tried for witchcraft by a Connecticut court.
[00:34:42] Sarah Jack: Yeah. And over the last decades or more, there have been people working and providing and researching their local witch trial in their town in Connecticut, and having this trail, having the memorial, it's an opportunity to bring all the work that's been done to, to connect it so that Connecticut has a clear picture and it's, each of the efforts won't be so siloed, there's just so much that has actually been done, but some of it isn't reaching the whole state. The whole picture isn't being told yet, and so I'm excited to see more of that shown, how the work has been done on the local level in many of the communities.
[00:35:33] Josh Hutchinson: It's exciting how the local communities are embracing the history and they're willing to take it on. It's a challenging moment in history. A lot of people look at it and feel shame and guilt for that. So it's not the easiest subject to broach that hey, we hunted witches here. But we need to learn those lessons and you learn them very well by going to these locations where trials were held, where executions took place, where victims lived their lives and accusations arose. You get to go to physical locations now in some of these locations. There's the Goody Knapp Memorial in Bridgeport dedicated to a woman who was executed in that area. It's so great to see these communities, and we know of others that are working on getting memorial markers placed similar to what was done with the Goody Knapp stone with the plaque on it dedicated to her memory.
You'll start to see those in these other locations, and we're starting to see historical societies and museums really take an interest in this part of the past, and so there will be lots of stops on the trail, but the basic premise is you go to a memorial and then for more information you go to historical societies, museums, and libraries in that community, and they'll have answers to your questions about what happened there. That's our vision for the trail, for the memorial. We've talked about our advocacy, we've talked about amplifying other advocates voices. What haven't we talked about?
[00:37:49] Sarah Jack: And just like all of that came out in less than a year, but there's one other thing that I was thinking while we were sitting here talking is this wasn't our first podcast to have a conversation on. No.
[00:38:00] Josh Hutchinson: What was that?
[00:38:01] Sarah Jack: People Hidden in History.
[00:38:03] Josh Hutchinson: Oh, that's right. We had a conversation on the People Hidden in History podcast with Kathleen Langone a month before we conducted our first interview for this podcast. And so that was an informative step and we really appreciate you, Kathleen.
[00:38:24] Sarah Jack: We do. And if you haven't heard it, she did a followup conversation with us after the exoneration went through and that also a great episode.
[00:38:34] Josh Hutchinson: Yeah. So a year apart, there's the two episodes of us, what we wanted to get out of the exoneration in the first episode, and then what it was like to experience the process of getting the resolution done.
[00:38:51] Sarah Jack: And we also, we had our first invite as Thou Shalt Not Suffer to have a conversation on another podcast to talk about witches.
[00:39:02] Josh Hutchinson: Witches, yes. That was a big one. And then you were invited to be on the NPR show 1A.
[00:39:13] Sarah Jack: Yeah.
[00:39:13] Josh Hutchinson: Yeah.
[00:39:14] Sarah Jack: Having the opportunity on Extreme Genes with Scott Fisher and David Allen Lambert that, that's their podcast. That really helped me realize, hey, I can have some of these impromptu conversations. I can speak to what I've been learning.
[00:39:30] Josh Hutchinson: Yes. And in addition to the podcast, going through the process on exoneration, we had so much interaction with traditional media. Everybody had questions about what are we doing? Why are we doing it? And learning, getting comfortable answering journalists questions, I think, really also benefited our podcasting.
[00:39:58] Sarah Jack: Yeah, and so many of them were able to get what we were saying through the editing and into the article. There's some really great articles and quotes out there this past year from those interactions.
[00:40:13] Josh Hutchinson: The stories about the exoneration were picked up by literally hundreds of news networks and outlets. We got to see us in the Associated Press, Sarah was in the New York Times, there's been, we've been in The Economist. Some really big organizations have covered our story, CNN, the BBC, all of them, basically.
[00:40:48] Sarah Jack: And I hope what you're hearing, we haven't spoken much of the descendants. There were lots of descendants involved wanting this exoneration. They want the memorial. We have a great episode where we talk to some of the descendants, but the, there was such a collaboration of descendants and authors and advocates and politicians and the local museums. It's really been great to see. It's not just one reason that the exoneration.
[00:41:18] Josh Hutchinson: That's right. And just looking through, there were something like 34 written testimonies submitted to the General Assembly in support of this resolution, and 11 people gave in-person oral testimony.
[00:41:39] Sarah Jack: I got to be one of those people.
[00:41:42] Josh Hutchinson: Sarah got to be one of those people. And she ought to be asked some difficult questions, we'd say. And there were young people also involved in that with William and Catherine.
[00:41:57] Sarah Jack: It was Catherine, 14, stood up, spoke to the history, answered some tough questions.
[00:42:04] Josh Hutchinson: Brilliantly.
[00:42:05] Sarah Jack: Yeah, and William.
[00:42:07] Josh Hutchinson: And William.
[00:42:07] Sarah Jack: Exceptional for 9, I believe. Yeah.
[00:42:10] Josh Hutchinson: Nine years old at the time.
[00:42:12] Sarah Jack: And you could hear he and his mother speak on one of our episodes. That's a really great episode, too. Jennifer Schloat was a great guest.
[00:42:19] Josh Hutchinson: That was a really great episode to do with the two of them. And just to hear a 9 year old and a 14 year old speaking to these issues, and they both came from different perspectives on how they got interested in the topic. I think one was compelled for, by his interest in human rights issues and the other was really propelled by an interest in women's issues and you see all of those things coming together.
[00:42:57] Sarah Jack: Look at the story we just told. It's a very layered podcast and podcast year, and we couldn't do it without our supporters.
[00:43:06] Josh Hutchinson: Yeah, we thank you for listening. Couldn't do a podcast without having listeners, that would be awkward. We really appreciate you interacting with us, and subscribing to the show and getting involved in the ways that Sarah presents.
We haven't talked about the news piece and Minute with Mary. Those are two important segments of the show and those will continue to be important going forward. The news, every week Sarah asked the audience to participate in the advocacy. You can do it just by telling somebody that you know about what's going on. Just get that started, post something on social media, share something that we post. Now, so thank you for your involvement. I hope you have a really great today and a very excellent, happy tomorrow.
[00:44:16] Sarah Jack: I was going to say, "Hey, let's say your final tagline together."
[00:44:19] Josh Hutchinson: Okay, let's try it.
[00:44:20] Sarah Jack: All right.
Have a great today
[00:44:24] Josh Hutchinson: and a beautiful tomorrow. We said it together.
[00:44:30] Sarah Jack: Yeah.
[00:44:30] Josh Hutchinson: So that's a first too for us saying things and we're sitting on a couch and in this booth here and in person.
This was fun.
It took us like six months to meet each other.
[00:44:47] Sarah Jack: And now our friend Mary Bingham is here with this week's Minute with Mary.
[00:44:58] Mary Bingham: What does it mean to gaslight a person? As a verb, it means to manipulate someone so much that the person being manipulated questions their own reasoning. Most of us have been on the receiving end of this extremely cruel treatment.
According to Aaron Mahnke and the podcast titled Unobscured, Hannah Stone certainly was a victim who paid with her life. Hannah was the daughter of Ann and Andrew Foster of Andover, Massachusetts, British America. She married Hugh Stone in 1667 and started to bear him children when their first son, Hugh, was born November 24th, 1668. According to author Richard Hite, Hannah bore six more children through 1686.
Between 1680 and 1686, life must have been pretty tough for Hannah. Richard Hite says in his book, In the Shadow of Salem, that Hugh appeared before the quarterly courts three times for being drunk. The two times I found him listed, he seems to man up before the judges, saying that he is sorry. Even Nathaniel Saltonstall believed Hugh was repentant when Hugh voluntarily stepped before him. That Hugh turned himself in could be because some were ready to testify against him. Nathaniel determined that Hugh should pay an undisclosed fine. I wonder if this public displays of misbehaviors, though unsavory as they were probably masked the horror that was really going on in the Stone household.
Hannah must have feared for her life. What could she do? How could she escape? How could her family help her? They couldn't. Hannah was pregnant when Hugh murdered her in broad daylight and in public. Ann Foster lost her daughter. Hannah's children lost their mother. The generational trauma would become evident in just a few short years.
Hugh was sentenced to hang. His final words at the gallows were that Hannah's family caused him, at least in part, to murder his wife. He gaslighted his in-laws to the end. What a stab in the stomach that must have been to Hannah's mother and her children. Please listen to the episode in this podcast titled The Andover Witch-Hunt with Richard Hite. You won't be disappointed. Thank you.
[00:47:39] Sarah Jack: Thank you, Mary.
[00:47:42] Josh Hutchinson: Sarah has another insightful edition of End Witch Hunts News.
[00:47:54] Sarah Jack: End Witch Hunts, a non profit 501(c)(3), Weekly News Update. Witch hunt memorials and commemorations now take many forms and serve as enduring, tangible reminders. On September 16th, 2023, a historic and poignant event took place in North Pownal, Vermont, as the community came together to dedicate the Legends and Lore Witch Trial Marker.
This significant occasion was made possible through the collaboration of the Vermont Folklife Center and the William C. Pomeroy Foundation, with the invaluable support of the Bennington Museum and the Pownal Historical Society. Attendees heard the captivating narrative of the widow with many names, a story that has been passed down through generations. While formal documents about the witch trial have yet to be found, the marker commemorates the Krieger family, who resided in North Pownal, and the remarkable woman who became known as Widow Krieger in 1785.
The dedication ceremony featured a heartfelt reading by a Historical Society member who has dedicated years to researching Widow Krieger and her family. During the reading, they shared their personal reflections and wondered what it would have been like to live as Widow Krieger's neighbors in the 1700s. According to student staff writer Eva Dailey of Southern Vermont College Media, The Looking Glass, in the article, Vintage Vermont Lore 5: Mrs. Krieger, Vermont's Only Witch, quote, "though an exact year is not given, as only a brief record of the incident exists, clues are available to those who dig deep enough. According to town records, the Kriegers, a Dutch family, first settled in Pownal in the early 1700s and are mentioned in the original town charter of 1760. Her accusers asserted that she possessed extraordinary powers. According to Vermont's lore expert, Joe Citro, Mrs. Krieger was thrown into the Hoosic River, still iced over by winter, to see if the devil would hold her afloat or not. The story goes that her accusers dove in to rescue her when she sank."
At the marker ceremony, it was shared that, unable to own land as a woman, the widow was ultimately forced to leave Pownal, Vermont, and return to her birthplace, Williamstown, Massachusetts. Margaret Schumacher Krieger rests in Westlawn Cemetery in Williamstown, Massachusetts, alongside her husband, John, her son, Peter, and her granddaughter, Elizabeth.
To learn more about this memorial marker and the event, go to the Pownal Historical Society Facebook page. Pownal is spelled P O W N A L. Links to the Facebook page and the referred article are in the show notes.
Thank you for being a part of Thou Shalt Not Suffer podcast community. We have enjoyed this last year with you. We appreciate your listening and support. Keep sharing our episodes with your friends. This podcast is a project of our nonprofit called End Witch Hunts. It is dedicated to global collaboration to end witch hunting in all forms. We collaborate and create projects that build awareness, education, exoneration, justice, memorialization, and research of the phenomenon of witch hunting behavior. End Witch Hunts employs a three pronged approach to the problem, focusing on knowledge, memory, and advocacy through our various projects. Get involved. Visit endwitchhunts.org to learn about the projects. To support us, make a tax deductible donation, purchase books from our bookshop, or merch from our Zazzle shop. Have you considered supporting the production of the podcast by joining us as a Super Listener? Your Super Listener donation is tax deductible. Thank you for being a part of our work.
[00:51:27] Josh Hutchinson: Thank you, Sarah.
[00:51:28] Sarah Jack: You're welcome.
[00:51:30] Josh Hutchinson: And thank you for listening to Thou Shalt Not Suffer.
[00:51:34] Sarah Jack: Join us again for another year.
[00:51:37] Josh Hutchinson: Once again, have a great today and a beautiful tomorrow and a totally epic next year.
Meet author Janice C. Thompson. Her debut historical novel, Dry Tinder tells the story of Sarah Towne, aka Sarah Cloyce. We share an interesting conversation with Janice about the book, the characters, the meaning behind the title and the founding of Framingham, Massachusetts. She shares her experiences researching and writing historical fiction and self publishing. You will sense her love for local history and fascinating, character-driven stories as we discuss Salem Witch Trial events and individuals. Drawing from her metaphor of a tinder box ready for a spark, we address reasons why we witch hunt, how we witch hunt and how we stop hunting witches. Dry Tinder is out now, order your copy today. Purchasing link is below.
[00:00:20] Josh Hutchinson: Hello, and welcome to Thou Shalt Not Suffer: The Witch Trial Podcast. I'm Josh Hutchinson.
[00:00:26] Sarah Jack: And I'm Sarah Jack.
[00:00:28] Josh Hutchinson: Today's guest is Janice C. Thompson, author of the historical novel Dry Tinder: A Tale of Rivalry and Injustice in Salem Village.
[00:00:37] Sarah Jack: Dry Tinder is a chance to step back in time and use your imagination to be with the Towne family and their experiences.
[00:00:49] Josh Hutchinson: That's right. We're gonna learn about the Towne Sisters.
[00:00:53] Sarah Jack: Learn about the daughters of William and Joanna Towne, Rebecca, Mary, and Sarah.
[00:01:00] Josh Hutchinson: Especially Sarah. We'll also learn about the Putnam's and Thomas Danforth.
[00:01:09] Sarah Jack: A magistrate we don't often hear of or talk about.
[00:01:13] Josh Hutchinson: Who was at the examination of Sarah Cloyce, the protagonist of Dry Tinder.
[00:01:22] Sarah Jack: And who also founded the town that some of the refugees from the Salem Witch Trials reestablish themselves in.
[00:01:31] Josh Hutchinson: We learn about the founding of Framingham, Massachusetts, where Sarah Cloyce and her husband Peter settled after the Salem Witch trials and changed their last name to Clayes.
[00:01:46] Sarah Jack: There isn't much there historically to tell the story, but there is a road named Salem End Lane.
[00:01:57] Josh Hutchinson: And one thing that we keep encountering is just how much people care about the legacy of the Towne sisters, even people with no relation. And we know that there are quite a lot of descendants. The Towne Family Association is very active and regularly does trips back to Salem and Framingham.
[00:02:22] Sarah Jack: Yes, there are individuals who have contributed to the preservation of the history, the physical history of the Towne family, as well as, making sure the story is told.
[00:02:38] Josh Hutchinson: One thing that really interested me in this interview, as a writer, is we got to talk to Janice about her experience as a first time author and first time writing a historical fiction work and the challenges involved in that and the self-publishing process.
[00:03:02] Sarah Jack: And now you get to hear from her, Janice Thompson, a writer and also the co-founder of Harpswell News in Harpswell, Maine. She's a lover of local history and fascinating character-driven stories. Her first novel, Dry Tinder, is based on the true story of the Towne sisters-- three innocent, godly women falsely accused of witchcraft in 1692. As told through the perspective of Sarah Towne, the story becomes personal.
[00:03:28] Josh Hutchinson: Can you tell us a little bit about your background?
[00:03:32] Janice C Thompson: Sure. First I have no relation to the Towne family, to my characters. People are thinking, they call me cousin, the Towne family descendants, which is cute.
[00:03:43] Josh Hutchinson: I just wanted to mention that Sarah and I are both Towne descendants.
[00:03:48] Janice C Thompson: Oh, nice.
[00:03:49] Josh Hutchinson: I'm a Mary Esty, and she's Mary and Rebecca.
[00:03:53] Janice C Thompson: Okay. Wonderful. Well, A lot of people are, and I thought, why am I so obsessed with this story? So I actually, I did that genealogical. I'm like, I must, this blood must be in me. But it's not, but I feel like I'm an honorary Towne at this point
[00:04:11] Sarah Jack: I love that. There tends to be this draw and protection towards those sisters from even outside the family. And it always means a lot to me to see that. I think that's really amazing.
[00:04:25] Janice C Thompson: I play in the local concert band. I play trombone. And there is a Nurse in the band, and I gave her the book at the end of the rehearsal last week, and I was in tears. I'm like, "you really need to have this book." So it's meaningful to me, too.
[00:04:42] Josh Hutchinson: You said you've been working on this book for 20 years. How did you come to write this?
[00:04:47] Janice C Thompson: In 2004, my then husband and my two year old child moved into a home in Ashland, Massachusetts, which is about 25 miles directly west of Boston. It's a bedroom community for Boston, a commuter town. And it abuts, it's right next door to Framingham. Most people know of Framingham, not Ashland. It's between Framingham and Hopkinton. Hopkinton is where the Boston Marathon starts, so people know that and they know Framingham.
But anyway, one of the things that really sold us on this house is that it abutted 800 acres of conservation forest with marked trails. Actually, there was a trailhead, like a trail spur that went right into our yard. So we'd often see people come out, they're like, oh, we shouldn't be here. But anyway, just very quickly, after we bought the house, some neighbors came over and we had some coffee, and they said, "oh, have you been to the witch caves out back your house?" And I said, "I don't know what that is." And they said, "oh, yes, it's, the witches escaped from Salem during the trials, and that's where they lived. They hid out in those caves." And I'm thinking, "that's weird because I'm 30 miles southwest of Salem and Salem Village, Danvers, and why would they do that? That seems really weird."
So I looked into it thinking that it was probably an urban legend. Come to find out there was some truth to it, that the story goes that Thomas Danforth, who was the deputy governor the year before, during the trials, good friends with Samuel Sewell, oversaw Sarah's initial examination. This was before the Court of Oyer and Terminer. He oversaw this and put her in jail. And as we all know, Mary and Rebecca were hanged, and Sarah survived just because it was good timing, as we know how.
Anyway, so she was let go, and then the next thing, she and her extended family, so there were some Bridges and there were some Nurses and there all the names that we know left Salem Village and they settled this wilderness to the west of Boston that was owned, these acres, thousands of acres were owned by Thomas Danforth. They had been granted to him by the colony, but he was the treasurer of Harvard. So he was always a Cambridge man. He never settled the lands. So these people came, and they settled the place. They built a meeting house, they had a burying ground, and they ended up incorporating the town of Framingham in 1700. And they called it Framingham because Thomas Danforth was from Framlingham in England. I also found out that these people had built their homes and farms along a road that still exists that's called Salem End Road. And that's the reason why, because they were from Salem.
[00:07:50] Sarah Jack: Is there anything about the experience of writing a first book that you would like to share? What that is like?
[00:08:01] Janice C Thompson: It's really hard. It's harder than I thought. And part of it is because I really wanted it to be authentic. I'm a reader. I love historical fiction. And what my pet peeve is that someone might say, oh, I'm gonna set this story in New York City in the 1880s, say, and then the characters all speak like we do. And you don't really get that sense of place and time. And so I really wanted to be authentic. And as you might have seen in the appendices, I did take liberties with some of the characters just because I can't write about people having 12 kids and having 12 characters. You know, I just can't do that.
It was hard, because I was struggling with the truth of it but also having a book that people wanted to read that was accessible. I remember showing it to Margo early on, and she said, "Janice you can't have your characters talk like they actually did, because it's very off-putting, it's not accessible."
And then I was also trying to figure out, like we have, we're in the 21st century. We have this cultural and social perspective as a result of being in the modern society. And I count myself as a feminist and I fight the man and all of that. But if you are in, if you're Sarah and Mary and Rebecca, and you're in that society in that time, would you even question anything?
Now we know in the fifties and sixties women were starting to say, "no, I don't wanna, I don't like this. I don't, I wanna live a different kind of life. I'm unhappy. I'm unfulfilled." But if you're out 300 plus years ago, and you're in the wilderness, and you don't know if you're gonna make it through the winter, and you are also in this very patriarchal society, would you even complain?
So I really wanted Sarah to be this rebel. But I also wanted it to be authentic. So I was really trying to add more nuance to all of their characters, because nothing in this story, as you probably know, is black and white. A lot of people say, "oh yeah, these girls were evil." I think that they would have PTSD, and they were suffering too. It's not black and white. And you see that all the time in movies and plays, and I just didn't wanna write that kind of book. And I also really wanted to set it up, this context, starting 20 years before that sets up this tinderbox.
And that's actually one of the reasons why I self-published, because the literary agents who were interested in the story said, "I'll take this on, but you have to cut out everything except for just the drama of what happened in 1692. That's what people wanna read. And it has to be accessible. It has to be mass marketed. It has to, you have to sell a lot of copies."
I would love for this to be a bestseller, of course, but I also wanted to write the story I wanted to write. So it was very difficult to say to these professionals, "I think I know better about my book than you do," especially as a first author with a first book. Who am I to do that? So yeah, it was fraught. It was really fraught. I'm starting to write another story that was like set in the nineties in Boston. That's not historic at all. That is so easy. You just say, woo. "What do I want my character to say right now?" It's like I could just make it up. But here I didn't wanna do it, so it was hard, and I don't think I'm ever gonna do it again, not this kind of story. Because I just was so engrossed with it, loved it all, but yeah ready to get it out there into the world.
[00:11:50] Josh Hutchinson: I can relate to a lot of that. I started writing my first novel towards the end of 2008, and I haven't got it ready for publishing yet. Other things keep happening and
[00:12:05] Janice C Thompson: Oh yeah.
[00:12:06] Josh Hutchinson: then you've gotta start over.
[00:12:08] Janice C Thompson: That was one of the issues too, 'cause I've always had to have a full-time job. And I have this notebook this thick with my notes, but you're right. You let it go, and then you have to start all over again. You have to say, "who are these characters? I have forgotten."
And then you get really into it, but then life happens, and you can't focus on it anymore. So that's the reason why I really didn't wanna work at a day job. I wanted to just get to it. That didn't happen. Since we've been up here, I haven't had a full-time job, so I did have more time to focus on it.
[00:12:41] Josh Hutchinson: That's great, and I'm glad that you did it. And I really like the attention to detail in there. And you talked about, you started the story 20 years beforehand to give the background and I think that's so important, because a lot of people just don't understand why the Salem Witch Trials happened.
[00:13:04] Janice C Thompson: Yes.
[00:13:05] Josh Hutchinson: They try to look at things like Margo's favorite thing, that ergot, and it's not that simple.
[00:13:10] Janice C Thompson: love to be in the room when someone asks her about that, because she's very good at hiding her disdain as she responds to that. But yes, and I also find that, in the various depictions and throughout the ages, it's like, it's an anomaly. It just happened and it was mysterious and, yeah, maybe there was poisoning, we don't quite know. But, and then it just disappeared into thin air.
The whole cover of the book is the map of this disputed territory. I actually started it 40 years before, but I did have to cut it down a little bit. And I focused in the original version, I focused more on that boundary dispute, but, I remember it was Marilynne who said, and she read the beginning of it too. And she said, "Janice, you and I are fascinated by this sort of stuff, but it gets very complicated, and I don't think a lot of people would like to know this much detail." So that was one big edit that I did. I cut out like maybe 50 pages. That was painful 'cause I liked the 50 pages, but I did want people to get engaged in it right off the bat.
And so when I had this scene come into my head, and it was very clear to me, a nice spring day, Sarah's walking along the river with a baby. And once that hit, once that got into my head, I'm like, okay, this is where I'm going to start. But yeah, it was difficult. And also if my eighth grade creative writing teacher could hear you, that would be very lovely because I just remember he used to say details, throw in the details, make the reader feel and hear what these characters are doing. So I learned that in eighth grade.
[00:15:01] Sarah Jack: As a descendant and a, possibly because I'm a female as well, the beginning really did pull me in a very nostalgic way, because you meet Sarah first, her motherhood, she's by herself looking for a little wiggle room from the what's pressing in on the women in that society, just in her own outfit and her hair. And then I got to listen to her and her sisters have a conversation in a kitchen. How amazing was that? I was so fascinated. I loved that I could picture Rebecca, Rebecca taking Hannah, Mary working, Sarah trying to relax from the situation that had just happened with her beverage. I just loved it.
[00:15:50] Janice C Thompson: Oh, thank you. I myself have four sisters. I'm in the middle, like Sarah, and this is probably one of the, one of the reasons why I resonated with her, because I'm very close with my sisters. We're a very tight-knit family, and they're a lot different than I am. For example, they're very religious and I'm not, so I was inhabiting Sarah at that point when she said, "why can't I be more like my sisters?" That's an experience that I've had for a very long time. So you have to walk that line between intense love and devotion and frustration, and that's what I wanted to bring out and even in that initial conversation, because Sarah was getting annoyed with them, when they chastised her for taking off her cap.
[00:16:39] Josh Hutchinson: That whole episode with the cap is so indicative of the kind of details that you put in there that really ground people in the time. So I think it was very important how you give a subtle explainer of what life is like in the 17th century for women without just doing a big data dump.
[00:17:03] Janice C Thompson: Well, and that's why these resources were so helpful. Like I have books, you probably saw in the bibliography, I think there were a hundred listings there, but some of them were like life in the Colony in the 1600s and that's what I really wanted to see. I really wanted to find out.
You know how they have those huge fireplaces with the iron thing across it that they hung pots from? I didn't know what that was called, and I didn't wanna say, oh, that iron thing that goes across, so I did a little bit quick research, and it's a crane, it's called a crane. So I'm like, "and so Sarah hung this pot on the crane." And for example, like how did they get around? Did they have a wagon? Did they have to hire a wagon? Did they have horses?
Going up to the Rebecca nurse homestead and just being able to sit there and absorb that house, which we're so lucky that it's still there. All of those resources were enormously helpful. And it was fun. I used to like it. It's, "oh, I don't know that. So let's do a little bit of Google research and figure it out." At one point they're doing like, I was wondering about games, for example, did they even have games? And then I learned about this glyphs that it's like the tongue twisters that we have, that was a, that was like what they did in the 1500s. And so I want all of those things I wanted to add into it to just add layers to it.
[00:18:34] Josh Hutchinson: It gets you into the world, so you see what the characters are experiencing, what they're up against, and yeah, it's very helpful. So you mentioned that you start the novel early. What years does the novel cover?
[00:18:50] Janice C Thompson: It starts 22 years before, so that was 1670. So that was just about the time when William died. And then I play up the whole thing about Joanna being thought of as a witch and it was known that witchcraft it would go from mother to daughter. And I was thinking what was that about?
Some scholar had traced that actual scene about when the minister drinks too much ale and that went to trial, and so when, in my book, when they're at trial, some of that is lifted verbatim from that transcript of that particular trial. That's one of the things that I then grabbed onto. It's okay, I wanna make Joanna be a rebel as well, but I wanna also explain whether, if people thought that she was a witch, why didn't she get arrested for it?
And in my book, it's because she went inward and she's I'm not gonna deal with anybody anymore because I'm so upset. So I wanted to bring that out. But William had died, and so I figured maybe she went a little bit bonkers in grief, maybe she changed her own personality because now he's gone. And I envisioned that he was a, an evening factor for her but without him she didn't know how to act anymore. So I wanted to bring that in. So I started at 20, in 1670 when, so Sarah is married to Edmund Bridges, and she has just had her first baby, Hannah.
[00:20:38] Sarah Jack: I think that is a really relatable time in a family's life that people can connect with. When the head of a family is gone, it's a huge adjustment for the widow, for the descendants. So that would've already started a transition in their lives.
[00:21:01] Janice C Thompson: yeah. I was trying to trace all of the, that went down through the years, the uncertainty and the fear, and when people live in that kind of environment, which by the way we're living in today, people make bad decisions, and they act out of fear. And yes, you're absolutely right, when it's this close-knit family and the patriarch has died.
And I think of this family, this extended family, as a very close family that's a little bit different than other families, because they just kept having babies because they needed to people to till the fields and all of that. Children were seen and not heard. But I envisioned the Towne family as somewhat different than that. Again, totally fabricated. This is the fiction part, that how do they do that and still be in this very rigid society? But I do think that William's dying was a catalyst for at least Joanna getting into trouble.
[00:22:06] Josh Hutchinson: And I wanted to ask what's the significance of the title, Dry Tinder?
[00:22:12] Janice C Thompson: Yeah. When that, it's funny because whenever I do marketing all the time, and so I'm always thinking of designs and headlines and when we do an appeal for the annual fund, or we're doing this kind of brochure or we're doing this e-blast and whatever, and usually my creative process with that is it just comes to me. It'll just, like, all of a sudden I'll be like, "okay, I want this." We're working on a booklet now. It's a tasting book for an event that I'm doing. And it's okay, I know what it's supposed to be. Throughout the entire writing of this book, the title wasn't coming to me. And I always said, it doesn't matter, because I'm so far away from publication that I don't care.
But when I thought of Dry Tinder about a year ago, and I, it really caught on because I'm trying to describe a tinder box. So in the appendices, I say something like a carelessly lit match to dry tinder, the conflagration that follows is not a surprise. So that's where it came from.
That said, I had to struggle with it, because one of the many misconceptions about this story is that these people were burned at the stake, and Dry Tinder connotes that. But I was so married to the title that I just decided to do it anyway.
[00:23:36] Josh Hutchinson: I think it's apt for the way that the conflagration of the witch trials happened. Starts with little spark and then it just, the flames fan out everywhere.
[00:23:50] Janice C Thompson: And I tried to pepper the whole thing with oh, she, the anger that ran through her felt a flame or I tried to bring that theme in a couple of little, a little places. But yeah, I do think that that's the thing that fascinated me the most, because I've been fascinated with this story for whatever reason my whole life.
And so when I started doing that research, I researched it back to England in the 1620s. In the beginning, I even had like backstories about William and Joanna when they were just meeting in their church, and because I kept going back, and I kept going, 'cause I can see the thread, but I just figured I have to stop somewhere.
In fact, I'm not gonna do this, but it would be fun to to do a prequel to about William and Joanna and where they came from. The whole Thomas Danforth, I cut 50 pages outta that backstory. I had the whole thing about how he grew up in in Framlingham and about his parents and all of this. So there is more on the cutting room floor than is in the book right now.
So that's the thing that fascinated me. It's duh, I could've, in hindsight you could see, yeah, something's gonna happen in this society that's not gonna be fun. Makes me worry about today, I have to say. Like, where is this all gonna lead to?
I was actually not as interested. The trials were like the same. Every single one was the same. They'd say, "oh, why are you hurting this girl?" "I'm not." "Obviously you are." It, how many times can you write that? How many times can you write it so that it's different every time?
That's the reason why I didn't go into the three trials, 'cause they were the same. Some of it had some twists. Like Rebecca, they said she was fine, she was innocent, and then they said, no, go back and try again. So there were little things that were different. But I really didn't, I didn't wanna write that. It bored me.
[00:25:49] Josh Hutchinson: We've talked about the Towne sisters. Who were some of the other main characters?
[00:25:57] Janice C Thompson: The, so they're the sisters, and then of course there's the Putnam clan. And I set it up, even though we know there are a lot of other people who were living there, I set it up as a rivalry between the Townes and the Putnams and who were their fans or their friends or whatever. So those were the main characters.
But then, and this was another choice too, I really wanted to write about Thomas Danforth and Samuel Sewell, because I know that Samuel Sewell is famous. You could read the apology that he's famous for giving a public apology many years later. In fact, I used to work at the Boston Athenaeum, which is right across the street from the State House, and you can see a portrait, a painting of Samuel Sewell in the State House giving that apology.
I was so intrigued with what I first found out about, like, why did Thomas Danforth invite this family? I really wanted to talk about Danforth. There's not a lot written about him. And when I was at the Athenaeum, I remember talking to the curator of paintings and sculpture, and he looked into it and he said, "yeah, Thomas Danforth doesn't have a formal portrait done," which is very unusual for magistrates at that time. That's an interesting little tidbit. We hear about Cotton Mather, we hear about Samuel Sewell, but we don't hear that much about Danforth. But he was right there. So I brought him in halfway through and the ministers, and that was another part that that's based on reality that these ministers and these magistrates actually went back and used the Bible, passages in the Bible, to belie the thou shalt not suffer a witch to live.
So I just love that sort of intellectual exercise of these ministers. They had a fine line to walk, because they believed in evil, in the devil, in witchcraft, but then they thought maybe that's not happening here, and that's a cognitive dissonance there. So how did they make that dissonance go away? And they did it through biblical texts. So I really wanted to bring those in, those people in, too. I just thought that was interesting.
So there were the Boston contingent, the Boston and Cambridge contingent, the power structure. And then it was these poor people in this little village. So those were my main characters.
[00:28:25] Josh Hutchinson: Which makes me think of your appendices. You also have bios in there for the characters, so something people can refer to as they're reading.
[00:28:38] Janice C Thompson: Because I've talked to the people like Margo and Marilynne and Tad Baker and Bernie Rosenthal. I didn't want them to poo poo like to say, ugh, this is just fiction and whatever. So I figured I would bring it up in the appendices about the difference between this story and what was real. Like a beef that I have with The Crucible is that Arthur Miller names that hanging judge, who we know is William Stoughton. He named him Thomas Danforth. And so now a lot of people, they think it's, oh yes, Thomas Danforth was the hanging judge. And that's what happens when you write fiction. People don't understand that it's fiction. So I just wanted to underscore that I want to have some creative license, but I also don't want to perpetuate lies. So that's why I thought it was important to put that in.
[00:29:38] Sarah Jack: I think it's so great because we need that creative license. It's a teaching mechanism too, and, but people do need to learn to be able to recognize and do their own look into the history. We want people to have that critical thinking that they can enjoy historical fiction but not get confused, and we have to teach them that. And your book is a great example of how it can be done.
[00:30:11] Janice C Thompson: Yeah. Marilynne's book, the Six Women of Salem, does it very well, too, because she does that like those beginning chapters. She would just come up with a scene of, Rebecca was, carrying the water, whatever. You can breathe life into these characters.
We don't really know how they work, but we have some evidence, through transcripts and all of that. I just want it to be true to the story, but not mislead. The Crucible thing, Margo talks about this too, that, John Proctor was supposedly having an affair with Abigail. It was not Daniel Day Lewis, that was not John Proctor. So yeah, that was important to me.
[00:30:52] Josh Hutchinson: People do get some wrong ideas from historical fiction, interpreting it as history when you know you have to have that creative license, because we don't have a hundred percent of the details of these people's lives. So of course you've got to connect the dots and fill in the blanks.
[00:31:15] Janice C Thompson: Yeah. Yep. Absolutely.
[00:31:18] Sarah Jack: What would you like readers to take away from your book?
[00:31:21] Janice C Thompson: That's a good question. If I look at it from a macro level, I think that I would like for people to think about what ignorance and fear and uncertainty can do to a community. And again, I'm looking through my current day eyes, because we have to really be careful. It could easily happen today.
On a more personal level, at the sort of coming down from 30,000 feet, I want people to fall in love with these sisters. I want them to think, "I wish I had those sisters," and I want people to understand how, again, things are not black and white sometimes, and it's important to just remember that. And I just, I want people to really enjoy it, too. It's hard when you're into a story that's based on research to write something that would actually be enjoyable and it's not gonna be like a history lesson. I want people to not be able to put this book down. And a number of people have told me that, and that's what I want. I'm not doing this to get rich.
[00:32:42] Josh Hutchinson: People are drawn in to Salem with this kind of glamorous, romanticized view of everything, and it's just so important once they're drawn in to make sure that they're leaving with the right lessons.
[00:32:58] Janice C Thompson: But my book, it is pretty serious. I was at a book signing here locally yesterday, and it Harpswell is a very touristy place. It's a tiny little town, but it doubles in population with our summer residents and then tourist, because it's beautiful. It's like a postcard. So I was at one of these gift shops with all the tourists, and somebody said, "why would I wanna read this book? It's so sad. It's so down." I said, "yeah, but it's okay 'cause you'll be dazzled with my writing style. So that'll even out the subject matter." Yeah.
[00:33:34] Josh Hutchinson: There you go.
[00:33:36] Janice C Thompson: Yeah. And the thing is, too, there is redemption with Thomas Danforth saying, "I apologize." But it is sad, because I think she lost her religion. And it would be nice to say that everyone lived happily ever after, but they didn't. They changed their name to Clayes when they went to Framingham, and the story is that she never left the house, that she became housebound, because she couldn't deal with people and she's, we think that she's in the burying ground. It's 1704 and then it just says S. So she didn't, even if she's even buried there, she didn't want anybody to come visit her. So that's a really sad story. These families were destroyed.
I'm hoping that sort of scene with a redemption with Thomas Danforth will be enough of a Oh, okay. Okay. There's some little bright spot at the end, and it's just that it's not that everybody just died and everybody was sad and, yeah, but she only lived like another 10 years. She didn't live very long in Framingham.
[00:34:50] Josh Hutchinson: And I know she must have suffered in jail and losing her sisters. The suffering must have been so intense. I can understand why you might be reclusive and not wanna go out where people might accuse you again.
[00:35:08] Janice C Thompson: Yes. Yes. Yes, that's what I imagine. Do you know the book, Currents of Malice? It's about Mary, but it's about the whole family. And there are some chapters in the end where the families, the surviving members of the families were trying to get Parris out. They were trying to get recompense, they were trying to get retribution.
And Peter was part of that, but he left, the other, they said, "oh, he's left the area." And I imagine that must've been difficult for him, too, because, yeah, you want to be there, you wanna get revenge, you wanna, but then who wants to be in this community? Who you thought was your close knit? You thought they were your family, family in Christ, and who would just turn on you? And then there was no repercussion. Like these people, the accusers were never brought to trial. They just went away, or they just stayed there. There was no retribution.
I can understand. You just wanna get out of dodge and try to forget it. She was also devastated, and I could understand why she would never wanna go outta the house.
[00:36:18] Josh Hutchinson: Yeah, we, when we talked to Rachel Christ-Doane, we were talking to her about Dorothy Good's life after the trials and how tragic a story that continued to be. And I think that was sadly the way it was for so many of the families and individuals. How do you just go back to normal life after that?
[00:36:42] Janice C Thompson: One of the things that was very inspiring was that PBS Three Sovereigns for Sarah. And I thought it was interesting, because at the end they were talking about, what happened to different people, and those girls did not live good lives afterward. They were pretty tragic.
And it also supports the theory that they had PTSD. And I imagine, once the hysteria died down, knowing that you just accused these people probably added to the trauma. Because a lot of them didn't have families. A lot of them were refugees. They were maids. They didn't have any agency at all.
[00:37:23] Sarah Jack: I think about the young age of some of the afflicted and even the ones that were women but young. And then you look at the timeline of when hangings ended, with witch accusations, did these girls, women ever look back and think there were adults overseeing what was going on? I don't know. It wasn't like they grew up and then they continued to be part of hanging witches for the rest of their lives.
[00:37:50] Janice C Thompson: I think that they were sorely manipulated by their parents. That's why I have the scene where the girls are upstairs and they're hearing downstairs the conversation about Rebecca, and then all of a sudden Rebecca's being called out on. I do think that was probably part of it.
And again, there was no sort of social safety net afterward. They didn't have, the Putnams had, they had families, but, I'm talking about Abigail herself and Mary Warren and people who just, they were servants. And I imagine that you get older you know and you think, "oh my God, what did I do?" I also imagine that they probably, they might've been ostracized by the very people who manipulated them. Because, again, the tide was turning, and there were people thinking, "oh, this is was not a good thing after all." So I actually in a way feel sorry for those girls. It wasn't that all of a sudden evil sprang in these kids and then they decided to just put people to death. I don't think that's what happened.
[00:38:54] Josh Hutchinson: I think they were such vulnerable people. A number of them you mentioned were refugees from the wars in Maine and had seen their families get killed and managed to escape. But, they're totally devastated like by that for the rest of their lives.
[00:39:16] Janice C Thompson: They're alone. They don't have, they have to work, 12 year olds, in a community where, in a society where you don't have any agency as a young person yeah. I do think that there's this sort of group think that happens like that.
[00:39:31] Josh Hutchinson: Yeah, I'm kin to Mercy Lewis. I appreciate that people taking a more balanced view of the afflicted. We have to understand the accuser side to understand why the witch trials happened and why things like that happen today. You have to understand both sides. You can't only understand the victim side.
[00:39:57] Janice C Thompson: Yes. That's right. Yep.
[00:39:59] Josh Hutchinson: You mentioned early on that we're living in a time today that's not unlike the times of yesterday. So how, what sort of parallels are you seeing?
[00:40:13] Janice C Thompson: Again, when there is a lot of uncertainty and fear, people make bad decisions. And so for example, today there is a lot of economic inequality, and while I don't agree, I understand that people who have suffered the most from that inequality feel angry and afraid. And when you're in that state, it's easier to say, "I'm just gonna find a scapegoat." They're suffering from a bigger picture of inequality, of the money goes to the owners and, blah, blah, blah.
So I think that's what's happening. And that's why we're so polarized, because we both think both sides of the politic, like we're, it's the other side that's gonna hurt it. Look at the rhetoric. Some of the rhetoric is just crazy. And you're like, where did you come up with that? But again, if you're acting out of fear and anger, that's what happens. And I do think that's what was happening.
I was very interested in, I think it was Nissenbaum and Boyer. They were talking about the sociological aspects of things and the fact that Thomas Putnam, Jr. was expecting a big inheritance from his father. And that's true. The father didn't give him anything. And then it was the same thing that happened with Mary Carr. So these two people who were expecting to be moving up in the world and having all this money now doesn't get the money and God forbid his stepbrother is getting the money instead. And then they look at people like the Nurses who were very poor in Salem Town and then all of a sudden own this big farm. What's up with that? Why are you getting ahead? And that could be very scary. And I think that was what motivated the Putnams, 'cause they were losing power in the community. So I think there are a lot of parallels.
[00:42:27] Josh Hutchinson: Yeah. I think what you talked about with the economic stress there is an important factor in why the witch trials happened. What are some of the other key factors we should know about? What was in the Tinderbox?
[00:42:44] Janice C Thompson: So there's the economic discrepancies, there's the border disputes that, that south of the Ipswich River. That's why I feature it in the map. There was the strict, the religious restrictions. There were the wars, worried about making it through the winter, and not being able to agree on a minister. That is weird. Because this whole community couldn't figure out, couldn't decide on a minister. And that was unusual in the colony. Usually they would have ministers who would stay there for life, what's up with that? What's going on in Salem Village?
But I think the thing that was the tipping point was when the colony lost the charter. Because you've had this government for what, 40, 50, 60 years. You've created courts, you've created structures. And then now it's okay, you don't have a charter. You might get a charter, or you might not. So your governmentless at that point. And I think that was the tipping point and then also, by the way, the whole thing about the halfway covenant that was happening in the church as well, that.
It's just so funny because when you hear the rhetoric then about, oh, kids these days, they're worse than we were. That's happening today. It happens with every, single generation. So there were some people, some ministers who said, let's come up with this Halfway Covenant so that we can bring more people into the church, because there's now more lying and fornication and thievery and all of that sort of stuff. People are moving away from God, which is another one of those pillars that people count on, and you take that away, too, and so then there were the conservative ministers like Parris saying, Uhuh, we're not gonna have the halfway Covenant. You need to follow those laws. You need to have evidence for your conversion experience and all of that. So there was a lot of tenuousness in the church, as well. I think those are the elements to the tinderbox.
[00:44:50] Josh Hutchinson: I think that's so important you brought that point up, because we think of Puritan Massachusetts as being this very homogenous society where the rules were set from the top, but no, you had different congregations, and they weren't always in agreement with each other.
[00:45:11] Janice C Thompson: I also think it's the town and country thing. In Salem town, this is a port city, and so you're getting ships coming from Spain and Barbados, and there were black people, there were people speaking different languages. There were the merchant class who were making money off of building a ship and then getting a piece of all of that haul.
And that's what happens today here, too. It tends to be the cities on the coasts. It's more diverse. And so when you're rubbing shoulders with people who are very different from you, you learn how to get along, like that there are actually other ways of looking at the world, but then you're dealing with Salem Village, and they're the farmers, that's why I tried to have when Sarah went with Edmund to have their ordinary in Salem town, like she was hearing a lot of that stuff. So she was, in my mind, she's like more worldly than the Putnams, say.
And again, that's what's happening today. So when you don't have diversity of thought you can very easily just have not necessarily good or truthful ways of looking at the world. When you're not in a diverse area, you're not encouraged to think differently. For me, in my life, I grew up in upstate New York and in a very religious family. I just didn't know anything different, because it was quite an insulated, insulated community. And then when I go to college, Oh my God. At lunchtime people would be coming from their classes and say, oh my God, did you hear about Prohibition? Or, oh, I just learned about this new mathematical theory or whatever. It like leads to this kind of intellectual discussions, which some people hate. But for me, it opened up my whole perspective, because I started talking with people who are not me, who are not like me. And when you don't have that opportunity, it's easy to be insular in your thinking.
[00:47:28] Josh Hutchinson: I thought that ordinary was such a good setting to have early in the story, because of that very reason. There's all these different people from different backgrounds. It shows you that it wasn't just the English Puritan people
[00:47:46] Janice C Thompson: Yes.
[00:47:46] Josh Hutchinson: Salem. There were other people from, and people in Salem had been to far -flung places.
[00:47:54] Janice C Thompson: And that part of the story was actually true. But it also was a great construct, because a woman in the colony would not be interested or even have access to discussions about politics. And but Sarah had her overhearing the magistrates who were coming. And so that was that. She set me up with a great construct to do that.
[00:48:18] Josh Hutchinson: Did you have anything in particular you wanted to be sure to talk about today?
[00:48:24] Janice C Thompson: I really hope that people enjoy it, and I hope people will get something out of it. Genealogical connection is so important to me, even though I'm not a descendant. I think, again, spending time with the Towne family, there's this continual closeness in this family. And people get very emotional about it.
Marker
[00:48:45] Janice C Thompson: When I was back in Framingham, I was the president of the Framingham History Center and we did this program called Voices in the Burying Ground around Halloween, even though it wasn't scary, and I reenacted Sarah complete with the outfit and everything. So we had the people of note who were buried in that cemetery. The tour would go around and visit the different graves, and we would talk about this and everything. And a bunch of the Towne Family Association members came up from Connecticut to see this. And this little girl, eight year old girl, comes up and says, "oh, hi Aunt Sarah." And she starts asking me questions and that's so cool. At the same time, I want this story to resonate with people who are not Townes, and so far that seems to be happening.
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[00:49:38] Janice C Thompson: And I want people to write me reviews on Amazon, because that's the thing. I'm selling a lot of books myself, but those reviews are the things that get the public to be interested. This has really been a labor of love, and I hope that comes through.
[00:49:55] Josh Hutchinson: We encourage listeners to please do that. Pick up a copy of the book, read it, review it. That will help get the story out there. And where can people pick up the book?
[00:50:09] Janice C Thompson: It's in hardcover, paperback, and ebook on Amazon. I do sell it directly. People can contact me through my website janicethompson.net. And I'm also here in Maine. A lot of the local shops and the independent bookstores have taken it. And so if you're in Maine, I always say go to the bookstores and get it, because I want people to support independent publishing. And also if they buy it from these stores, the stores will buy more from me.
[00:50:39] Sarah Jack: And now for a minute with Mary.
[00:50:51] Mary Bingham: Two weeks ago, four days after I was told that I had to move because my lease was going to be up in June of 2024, a tree fell and took out the courtyard attached to my apartment and damaged the overhang, missing my window by about a foot. It will cost hundreds of dollars to repair the courtyard and the overhang, I'm sure. If this was colonial times, I could have been accused of witchcraft. That's right. If this was the late 1600s, my landlord could say that my specter somehow caused that tree to fall, causing considerable damage to the property on purpose.
On a more serious note, in 1688, Rebecca Nurse confronted her neighbor, Sarah Holton, because the Holton's pigs kept breaking through their fence, charging into the Nurses' fields and destroying their crops. That was serious, destroyed crops meant less food for the Nurses. Shortly after this confrontation, Sarah Holton's husband, Benjamin, became ill and sadly died. Sarah doesn't say anything until four years later, when she offers a deposition against Rebecca in 1692. Really? Why wait? One can only speculate. Maybe Sarah believed all along that Rebecca's specter caused harm to her husband. It could be that Benjamin's illness was unknown to the doctor and that Sarah needed to believe that something caused her husband's death. This was not an uncommon belief amongst the Puritans. They believed that everything happened for a reason.
Four years later, Rebecca was accused, arrested, and removed from her home and sent to jail. Maybe it was then that Sarah said, "aha. That's it. Rebecca's specter caused my husband to die." This belief in bewitchment or someone manipulating nature to cause bad weather conditions, crop failures, harm to another person's environment, and most sadly, death to a family when scientific evidence was not known, had deadly consequences, such deadly consequences that one accused could hang. This was only one element in the case of Rebecca nurse, but it was an element of many of the cases in colonial British America. Sadly, it is an element in many of the cases of deadly witch hunts today. Luckily, I will not be accused of bewitchment because that tree fell onto the courtyard, but others living in Africa, Ghana, India, Papua New Guinea and other places are accused of affecting nature to cause harm to others at an alarming deadly rate. Please educate yourself regarding ongoing witch hunts. Thank you.
[00:53:59] Sarah Jack: Thank you, Mary.
[00:54:02] Josh Hutchinson: Here's Sarah with End Witch Hunts News.
[00:54:12] Sarah Jack: End Witch Hunts, a nonprofit 501(c)(3), Weekly News Update. Thank you for being a part of the journey of discovery around witch hunts past and present. Take a look at our episode catalog. It is amazing. It is amazing because historians, authors, academics, economists, advocates, artists and descendants of accused witches have generously given us insightful and meaningful conversation week after week and entrusted Josh and I with their message to you.
Have you read any of our guest's books? Have you pulled up their research and articles to continue learning? Please do. Josh and I are constantly reading to bring you the best research and conversations on witch hunts. You can be reading and talking about it, too. Find links to articles in our show notes. Find and follow our team and guests like Dr. Leo Igwe and Mary Bingham on social media. Many are sharing blogs and articles regularly. Are you following Margo Burns? She has many presentations coming up this fall. Share the links with your friends. Buy books for gifts. Find our guest titles in our nonprofit bookshop, also linked in the show notes. Buy titles at your local independent bookshop or directly from the guests. There are so many great reads, and we are very grateful that each of these academics and researchers have given their time to talk about their work on this podcast.
We want this podcast to reach the world with news that witch hunts are real but that witches are not causing harm with supernatural attacks. That witch hunting is complex and nuanced but not a mystery. Witch hunting is a current crisis, and we all need to be educated on the ways societies find themselves scapegoating those that cannot possibly be the cause of suffering. The targeted individuals become innocent sufferers themselves due to anger and fear. Every week, Thou Shalt Not Suffer podcast brings both the history of the past witch trials and news and education about the current global effort of ending modern witch hunts. I hope you are being transformed by the education around witch hunts. Are you talking about our End Witch Hunts advocacy questions? Why do we witch-hunt? How do we witch-hunt? How do we stop hunting witches?
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[00:57:18] Josh Hutchinson: Thank you, Sarah.
[00:57:20] Sarah Jack: You're welcome.
[00:57:21] Josh Hutchinson: And thank you so much for listening to Thou Shalt Not Suffer: The Witch Trial Podcast.
[00:57:27] Sarah Jack: Join us next week.
[00:57:29] Josh Hutchinson: Hit the subscribe button wherever you're listening to this podcast.
[00:57:34] Sarah Jack: Find more episodes at thoushaltnotsuffer.com.
[00:57:38] Josh Hutchinson: Remember to tell everyone you know and everybody you meet about Thou Shalt Not Suffer.
[00:57:44] Sarah Jack: Support our efforts to end modern witch hunts. Visit endwitchhunts.org to learn more.
[00:57:49] Josh Hutchinson: Have a great today and a beautiful tomorrow.
Learn about the latter life of Salem witch trial victim Dorothy Good and Discover what the Salem Witch Museum is all about as we chat with Rachel Christ-Doane, director of education at the Salem Witch Museum.
Rachel discusses the history of the museum and the story of the building, the exceptional online educational programming that is available and she explains what a tour of the museum is like. You even get to hear a little about the tourism of the iconic city of Salem, aka Witch City. Next Rachel discusses her recent research project that has brought shocking details to light of what life became for Dorothy Good, the four year old child that was tried for witchcraft in the Salem Witch Trials. During our advocacy talk we reflect on the plight of people in need in early modern New England and how we stop hunting witches.
[00:00:20] Josh Hutchinson: Welcome to Thou Shalt Not Suffer: The Witch Trial Podcast. I'm Josh Hutchinson.
[00:00:25] Sarah Jack: And I'm Sarah Jack.
[00:00:27] Josh Hutchinson: In this episode, we talk to Rachel Christ-Doane, director of education for the Salem Witch Museum, about the museum, Salem, and the tragic life of Dorothy Good, youngest victim of the Salem Witch Trials.
[00:00:40] Sarah Jack: This is such a special episode. We are talking to the Salem Witch Museum in this episode. If there is an extended tour, this might be what it's like. You're gonna learn so much about the Salem Witch Museum history, their robust educational programming, and the future of the museum.
[00:01:01] Josh Hutchinson: We'll get the behind the scenes of the Salem Witch Museum. Rachel has done a lot for the museum. She does excellent research and has put together a number of very special educational opportunities and offerings. You can find many of them on the website, salemwitchmuseum.com. Others you can experience in the museum or purchase in the gift shop, such as their descendant packets of information on the victims of the Salem Witch Trials.
[00:01:41] Sarah Jack: And those packets were researched personally by Rachel and Jill Christiansen.
[00:01:47] Josh Hutchinson: They do thorough research putting together biographies of each of those individuals who were involved in the trials, and as Rachel says, coming up in the episode, it's an extended project. They're always coming out with new packets.
[00:02:08] Sarah Jack: I visited the Salem Witch Museum for the first time in May.
[00:02:12] Josh Hutchinson: How was your experience there, Sarah?
[00:02:15] Sarah Jack: It was really exciting. I actually enjoyed seeing the tourists' excitement as they walked in. And it's just you're anticipating what is it you're gonna learn? What is it you're gonna see? And the staff is so welcoming.
[00:02:36] Josh Hutchinson: I was actually there at the same time you know what that experience was like. I've been to Salem several times, but that was my first time going in the museum and seeing their highly engaging presentation about the history of the Salem Witch Trials. And the tour guide was very knowledgeable. After the initial presentation, you'll be guided into another room where you'll see exhibits on the history of witch trials and the image of the witch over time, and then you'll be taken to a wall with a timeline of witch hunts over several centuries.
[00:03:28] Sarah Jack: You are left wanting more, and that is why their virtual programming is so great. You can stay in touch and keep learning.
Our visit was extra special, because we were accompanied by Dr. Leo Igwe, director of Advocacy for Alleged Witches, and that same day he did a virtual presentation for the Salem Witch Museum, which you can watch, and we have the link in our show notes.
That really was special that we got to do that with him.
[00:04:02] Josh Hutchinson: You'll remember Dr. Leo Igwe from two of our previous episodes, and we'll have links to those in the show notes.
We're also going to learn about the history of the Salem Witch Museum's iconic building.
[00:04:16] Sarah Jack: What is dark tourism? Is Salem tourism and its attractions dark tourism?
[00:04:21] Josh Hutchinson: We're gonna get an introduction to young Dorothy Good, who was four years old when she was arrested in the trials. We'll learn what happened to her and her family.
[00:04:35] Sarah Jack: Rachel has uncovered new details of Dorothy's life after the trials.
[00:04:41] Josh Hutchinson: We'll learn where she went and how she lived.
[00:04:46] Sarah Jack: You will also find out a little bit about Ann Dolliver and how some of her adult experiences mirrored what Dorothy and other women in those situations suffered through.
Welcome Rachel Christ-Doane, the director of education at the Salem Witch Museum. She holds a bachelor's in history from Clark University and a master's in history and museum studies from Tufts University. Today she's going to introduce us to the educational programming the Salem Witch Museum offers and introduce us to the recently discovered details of the life of Dorothy Good, Salem's youngest witch trial victim.
So we're gonna start with talking about the museum first. Can you tell us when it was founded?
[00:05:31] Rachel Christ-Doane: The Salem Witch Museum was founded in 1972, so last year was our 50th anniversary.
[00:05:39] Josh Hutchinson: Wow, that's a big one.
[00:05:41] Rachel Christ-Doane: Yeah, it was very exciting. It was a lot of fun. We had a private party, but various kind of Salem officials came, and then quite a few people who were involved in actually creating the museum were here, which was really neat to meet them, because our museum's a very kind of unusual format. It's presentation-based, and especially for the seventies, that was a very unusual way to present historical information. So it was really neat hearing about what the process was like creating it and how it's endured and remained, with kind of minimal changes over the years. That's really it. It was like a series of happy accidents led to this place, which is very neat.
[00:06:24] Josh Hutchinson: We had a great time there in May, and we love the building that you're in. What can you tell us about that?
[00:06:32] Rachel Christ-Doane: We are very fortunate to have it, but it's also one of our kind of greatest obstacles. So it's a really neat historic building. It was built in mid 19th century, and it was constructed as a church. So it was originally constructed for the East Church congregation of Salem that eventually became known as the Second Unitarian Church, and it served as a church until about the like 1940s, quite, quite a long time. And then the congregation disbanded and was absorbed into other local churches. The building was then an antique car museum for a while. It was an auto and Americana museum, which the pictures from that museum were really wild, seeing these old timey cars in here. And then there was actually a really serious internal fire that destroyed a significant portion of the inside, the internal portion of the museum. So the car museum was gone, and the Salem Witch Museum was founded a couple years later.
[00:07:31] Sarah Jack: It's very fortunate that they didn't just level it and leave, start from scratch, because the image is such a iconic piece now.
[00:07:42] Rachel Christ-Doane: Yeah, that's actually the second fire in the museum's history that we know of. We're actually internally not sure that some say there were three fires. There were definitely two. There was another one in the early 20th century, which damaged the towers. So we have those two towers in front of the museum and they actually used to be much taller, and the fire weakened one of the towers, so they both had to be taken down, reduced to their present size. So hopefully that's it for fires with the building.
[00:08:13] Josh Hutchinson: And for our listeners who haven't been able to join you there yet, what is the presentation like? What's a tour consist of at the museum?
[00:08:25] Rachel Christ-Doane: So we're a two-part presentation. So the first part, you go into a large darkened auditorium, which was actually where kind of the main congregational space when this building was a church. And you see an audiovisual presentation about the Salem Witch Trials. So it's about 20 minutes long. Large life-sized dioramas that tell you the story of the Salem Witch Trials from the very beginning to the very end, an overview of the event. It is theatrical. It's intended to be entertaining, engaging, I should say, but it is a history presentation at its core. And then our visitors go into a second exhibit, which was added in 1999. It's called Witches: Evolving Perceptions, and that's about the evolving image of the witch, the European witch trials, modern day witchcraft. And then we talk a little bit about the meaning of the word witch-hunt and why we should be learning about these events.
[00:09:24] Sarah Jack: Your social media is really strong, and you're always enticing us into the programs that you're offering. Do you wanna tell us about what programs are available and how people can experience those?
[00:09:38] Rachel Christ-Doane: One of the silver linings of the pandemic we can say is we really surged into kind of the virtual stratosphere. So one of the resources we've been offering in the past couple of years are these virtual programs, which are honestly really fun. They're maybe my favorite part of the job. Myself and our assistant education director, Jill Christiansen, work on these programs from year to year.
So we typically offer three to four programs a year, sometimes more, sometimes less. And they cover just a variety of topics from researching the Salem Witch Trials and how historians make mistakes in the research process, we did an event about that this year, to contemporary witch hunts, such as those that are going on in Africa, which we posted a guest lecture. Dr. Igwe was here this year. We do events about women's history. We did an event about race and the Salem Witch Trials a few years ago, where we talked about how contemporary conceptions of race informed the way the trials or impacted the way the trials took place and then also how ideas about race have informed the narrative of the witch trials over time. So it's a variety of different events.
We create in-house a lot of lectures, which is really fun for us. And then we also bring in guest speakers. And that's just been a way for us to widen our audience and get our information out to people who can't necessarily come visit us in person or who want to visit us in person but haven't had an opportunity yet.
[00:11:11] Sarah Jack: I just appreciate how broad and deep and enriching the program topics that you offer, and as an out of state descendant, I gleaned a lot of history and information from attending, last May, I attended the panel that you did with several of the Salem authors and that was probably my introduction to the museum, actually. And then getting to visit this May, a year later. But I really appreciate when I see that a program is gonna be happening, it's not, "oh, it's more of the same thing." It's always something that is gonna be really important for people to get to experience. So thanks for doing that.
[00:11:54] Rachel Christ-Doane: Thank you. That's always really good to hear. And that's the kind of best part about this subject is it's so rich, there's so many different angles you can come into talking about the history of witchcraft. I don't think we'll ever run out of topics for these events.
[00:12:11] Josh Hutchinson: And you have another event coming up that looks very intriguing.
[00:12:16] Rachel Christ-Doane: It's July 20th. We are offering an event called Witch Trials and Antisemitism: a Surprisingly Tangled History. So this is an event that I personally have really wanted to do for several years now. So basically we're gonna very broadly be discussing the kind of overlap in connections between the treatment of Jews in European history and witches. And essentially the kind of very short version is a lot of the stories that are used to demonize Jewish individuals in the medieval period, stories about how Jews eat children and kill babies and drink blood, things that are, of course, 100% incorrect. These are just stories used to demonize others.
Those same stories end up getting recycled and used again during the witch trials period. But instead of being used against Jews, they're used against witches. So we're gonna really dive into that overlapping history, and we felt that this was a particularly important topic to talk about, because there has been such a surge in antisemitism over the past few years, and a lot of these same stories are coming up again.
There's this secret conspiracy of people who are hiding in plain sight, and they're eating children, and it's you hear a lot of rhetoric today that could have been copied and pasted from 1200 or 1500, so we felt like this was a really important topic to really dive into.
And it's a little bit outside of our comfort zone, cuz we're really diving into the medieval period. But we've put a lot of time and effort into this research, and we've had some really wonderful outside sources consulting with us for this. So I think it's gonna be a really great program.
[00:13:59] Sarah Jack: That's wonderful. Would you like to tell us how you got started at the museum?
[00:14:05] Rachel Christ-Doane: Yeah, I ended up here by accident. I always say. It was a fortuitous journey. So when I was in the midst of my undergrad career, I was a history major, and I was interested in women's history, and I didn't quite know how I was going to ever make money out of, find a profession that would actually pay me to do that kind of history.
I applied to a bunch of different museums across Massachusetts, thinking it would be good to just get some experience in a museum space. And I applied at the Salem Witch Museum, and they had a opening position. So I worked here on the floor as just a general staff member, and I just fell in love with Salem and with this history. And I, you know, have have been here ever since. That was 2015. So I ended up finishing out my undergraduate career really focusing on witchcraft history. And then when I graduated, I came back to the museum and was able to pursue a master's degree while working here. And I've been the director of education since about 2018.
So it's been a really fun journey and now I always joke that I'm so specialized in this now I can't leave. Not that I would ever want to, this is definitely a job like no other, which is really special.
[00:15:24] Josh Hutchinson: We're so glad that you're there. You're doing wonderful work with all these programming and the educational offerings that you have. I know summer's a busy season for you, but what is life like there in October?
[00:15:41] Rachel Christ-Doane: So I've been working here for about eight years now, and even in just that time, October has become steadily more and more difficult to manage in some ways as time has gone on. So for those who might be listening who don't know, October is by far the busiest time of year for Salem. The city sponsors an event called Haunted Happenings. It's a fall festival that goes on for the entire month of October. And it was actually envisioned as, it was created as, a one weekend event in 1982. It was just supposed to be two days. And nobody could have foreseen how popular this festival would become.
There's all kinds of things happening throughout the city throughout that time. The different businesses do special events and things like that. There's tours, there's concerts. It's a really fun time to be here. But Salem is actually quite a small city. We were never meant to be hosting a festival that's this popular.
So even in the past few years since the pandemic, last year, we had the busiest year on record. We had over a million people come in the month of October, which was just unbelievably crazy to a point where the city's infrastructure simply can't handle it. Restrooms were breaking all over the city, like the plumbing of Salem couldn't physically handle it. It's a testament to how much people love Halloween and the popularity of that particular fall holiday, which people now very strongly associate with Salem. So it's a blessing and a curse.
It's really fun to work here in October to a degree. You get to meet people from all over the world who are in full-on Halloween costumes for the entire month of October, who are just so happy and excited to be here, so that's really fun. But at the same time it's also very demanding, and people tend to get a little frustrated trying to get in and out of Salem and are maybe not so nice to the service workers while they're here. So this is a friendly reminder to always be nice to service workers wherever you go, because it's people just trying their best to make your visit fun.
So it's good, and it's stressful. And it's also what allows Salem to thrive as a community, because the revenue that's generated in October is what keeps the city going throughout the winter. So again, it's a blessing and a curse all in one.
[00:18:12] Sarah Jack: And is there any other aspects of the tourism that you might like to speak to as far as the city or your museum?
[00:18:21] Rachel Christ-Doane: So I always say that Salem is a very unique example of tourism. We're a case of what would be called dark tourism. Contemporary tourists traveling to a site associated with dark or tragic history. So Salem is this very kind of unique, strange place because when most people think of the word witch today, they don't necessarily think of the historic criminal offense of witchcraft.
Of course, they know witch trials happened here and usually are aware that resulted in the deaths of innocent people. But for most people, witches are a pop culture phenomena. They're Hocus Pocus and Harry Potter and Wicked and Charmed and all of these kind of beloved cultural figures we know today.
So that makes tourism here very tricky, because what draws people here is not necessarily a colonial history lesson. It's this kind of deeper story of the supernatural and magic and the occult and things like that. Which I always say is not a bad thing. It's very tempting to condemn the contemporary tourism industry here and say, "this is so inappropriate, none of it should happen. Why would the city feed into this at all?" And I always say, it's not a bad thing that people have this in mind. You can't criticize people, because that's just what our culture is today. The important thing to do is once they're here and they're excited about being here, is to then use it as an opportunity to educate them about the importance of this history and what really happened and what a witch really was in 1692.
And you know, I won't flatter myself to say that every person leaves our museum, for example, with this kind of more enlightened view of the witch, but we certainly hope that many of our visitors do. And again, it's this kind of really unique opportunity to educate that most historical sites only dream about. So it's an interesting place, Salem.
[00:20:26] Josh Hutchinson: And what are some of the historical points of interest that are near the museum?
[00:20:33] Rachel Christ-Doane: There's lots of stuff nearby the museum, lots of places with direct connections to the witch trials and also just to the broader history of Salem. Salem is an embarrassment of riches when we talk about the history here, beyond the witch trials.
But in terms of our witch history, we're very close to several important sites. The site where the Salem Jail stood is right around the corner from our building. The site where the courthouse was and the meeting house. Those are all very near where we are. And when you guys were here, we obviously, we did a little walking tour and showed you the sites. And we do have a witch trials online sites tour on our website, where you can see different sites in Salem and across Essex County that have these connections.
So even if a marker isn't there today, we will show you the approximate location and the history of that site. That's our assistant education director's baby. That's a project she will work on for the rest of her life. So it's an ever expanding resource. But then we also have the Witch Trials Memorial that's very close to us.
So that memorial was actually in part created by our museum. We were very involved in its creation. Our director at the time and education director were extremely involved in organizing the tercentenary and the creation of the Witch Trials Memorial. And we actually have an entire virtual lecture about the history of the memorial, if anybody is interested in it, but that site is a really special place. It's right next to the Old Buring Point Cemetery, which is one of the oldest cemeteries in America, and several of the judges from the witch trials are buried there. Yeah, if anybody's ever visiting Salem, I always recommend going to the memorial, because it's really, it's a good place to reflect on what really happened here and the real people who were involved.
[00:22:25] Sarah Jack: Yes. Thank you so much for that walking tour. It was really memorable to be able to do that with you. And we had Dr. Igwe with us, and I remember when we were at the memorial, when we walked up and he saw the quotes there from some of the victims, how much that struck him, because he hears those words now too many times where he's working. So thank you for giving us that extra little history lesson and experience when we visited.
What is next for the Salem Witch Museum?
[00:22:59] Rachel Christ-Doane: It's kind of a two-part answer. So we're in the midst of the series of very large updates, interpretive updates. This is something we've been working on for many years now. The kind of first leg of this project was updating our second exhibit, Witches: Evolving Perceptions. So when I say updating, the kind of most significant element of this is removing some dated scholarship.
So scholarship, as we know, changes all the time. We learn more and more all the time about this history and kind of particularly in regards to witchcraft history. This field is still relatively new. It doesn't become a very serious academic discipline until the mid 20th century. So a lot of research has been produced since the creation of our museum and the creation of these exhibits.
So updating the interpretation, removing some dated content, such as when that exhibit, second exhibit was created. It was widely believed that a million people were executed during the European witch trials. Now, we now know that that's actually impossible given the population of Europe and the effects of the Black Plague. And historians have come up with the more reasonable estimate that it's closer probably to about 45,000 people on the lower end of the spectrum. Getting rid of information like that, adding new information just in response to our audience and what we see people interested in learning about, adding some new artifacts back there has been a big push in recent years.
We have a first edition of The Wonderful Wizard of Oz in our section where we talk about the evolving image of the witch. We do actually have a copy of the book, The Malleus Maleficarum, which was an incredibly important text during the European witch trials. It was a manual for witch hunters. We have a copy of that and several other texts related to demonology in our collection that are not yet on display, but are hopefully going on display in the next few years.
And then the next big saga or the next chapter is updating our main presentation and doing the same thing, removing points of dated scholarship. So that presentation was created in 1972, and since 1972, we've learned a lot about the trials. We've learned a lot about the kind of story of events. So the kind of cause and effect at the beginning of the trials, particularly the role of Tituba, who's an enslaved woman who's one of the first accused. That's something we've learned a lot about and had to unlearn some narratives since 1972. Things like knowing the location of the hangings, knowing it's not Gallows Hill, it's Proctor's Ledge, these are all relatively recent elements of the scholarly conversation. So all this to say, this is the next big project.
But the project has been going on for many years now, and it's been a series of really unfortunate events. The first time we started working on this, the front of the building started to separate from the building. It started to sag off. So that was a million dollar project just to fix the structure of the building.
And that's why I say our building is a blessing and a curse, because maintenance to a 19th century building is very difficult. And then the second time we had pulled the plug on this, it was January of 2020 and a couple months later, the entire country shut down. So we are now in round three.
I swear if there are any more destructive, life-altering events, we're gonna have to burn a sage bonfire or something, cuz it's feeling like this project is a little cursed. But anyway that's the next big thing on our horizon is just finishing finally that big project so that we can move on and work on building additional exhibits and adding additional content and things like that.
[00:26:44] Josh Hutchinson: Thank you for sharing so much about the museum. We absolutely enjoyed ourselves there and your programming. And you also are heavily involved in research, and you've done some very incredible research into Dorothy Good, one of your subjects. And could you introduce Dorothy to the audience?
[00:27:10] Rachel Christ-Doane: Yeah. So Dorothy is arguably one of the saddest stories from the Salem Witch Trials. So she is the daughter of Sarah Good, who's one of the first people accused. She is executed during the trials, and Dorothy is four years old, so she is accused of witchcraft not long after her mother. She is arrested and placed in prison, and she remains in jail for about eight months, seven or eight months. So she's not released from prison until December of 1692. And she is so traumatized by her experience that she is never able to recover. Her mother dies. Her infant sister, who accompanies her mother to jail, because she's too young to be separated from her mother, also dies in jail. And she's four years old, shackled in a prison cell. So the emotional trauma she carried with her through the rest of her life is just, it's very hard for us to really even imagine today.
[00:28:15] Sarah Jack: I was wondering what, were there other types of situations where they would have imprisoned and shackled a child of that age during that time?
[00:28:25] Rachel Christ-Doane: Maybe. It's very hard to envision. There are cases of extreme poverty where, they wouldn't necessarily, and this is also a little bit later after 1692, you wouldn't necessarily be arrested and shackled, but you might be sent to a poor house. But yeah, it's very difficult to envision another situation where a child that young would be arrested for a crime. It would have to be a very unusual situation.
[00:28:54] Sarah Jack: It really struck me when you were giving your presentation for History Camp and you talked about what it would've even been like to get her to the prison, that she would've not walked herself there. She would've been brought there, like physically carried, picked up.
[00:29:12] Rachel Christ-Doane: Yeah. So my research in recent years, the past couple years, has been about her adult life. And I stumbled upon these records in the Salem town selectmen record book that show she kind of, as an adult, bounces around from house to house for most of her adult life, because she's unable to care for herself. So it's this really horrible story about not only the youngest accused witch during the Salem Witch Trials but also the life of a colonial woman who couldn't contribute to society. So if you weren't able to fulfill the role of mother, wife, keeper of the house, society struggled to deal with you.
And honestly, it's, that is true to this day, right? We still have a difficult time dealing with people who can't contribute to society. And Dorothy is, it turns out, a really clear example of that, so I have been working on this research about this story of her adult life for a few years. I published an article in the American Ancestors Magazine this past, I think it was the Spring edition, where I talk about the discovery and what we know now.
And now I'm currently pivoting and trying to work on this as a full book, just really diving into what do these records really tell us about a woman in the 18th century who couldn't function, who's struggling with a mental health issue, whatever that may be in clinical terms? She's not able to care for herself, so what does that mean? So it's really depressing research, but it's really interesting, and it certainly aligns with, I've always been interested in women's history. Turns out women's history is extremely depressing.
[00:31:05] Josh Hutchinson: What does the story mean? What is the importance of this new information about Dorothy for understanding the aftermath of the Salem witch trials?
[00:31:17] Rachel Christ-Doane: Sometimes people are a little shocked when they hear that 20 people are executed and shocked in terms of they think that number should be much higher. And I think that stems from the Salem Witch Trails are just so famous. You hear about them in popular culture so frequently. They're arguably the most famous witchcraft trial in Western history. So they assume that the, quote, unquote, "body count" should be higher or it should have been more brutal or something like that. And this is a reminder of 20 people being executed is a very large amount, number one. We can't discount that, but then we also can't discount the people who lived afterwards were forever altered by this experience. You didn't just go back to your day-to-day life like nothing had happened. So many people were traumatized, would've certainly struggled to live in this community or just live out the rest of their lives. We can only imagine, especially those people who were imprisoned for months and months. So it's kind of a reminder of these events were absolutely devastating to every person involved, not just the executed but the survivors were also forever destroyed by these events.
[00:32:36] Sarah Jack: And in the Good case, prior to the execution of Sarah, their family was already really struggling. Mr. Good wasn't necessarily helping Sarah contribute to society, and now she's gone, but he is still there. So Dorothy still has a father. Did he remarry? Did he take care of Dorothy? What happened?
[00:33:03] Rachel Christ-Doane: So he does remarry. He remarries relatively quickly after the trials. I don't remember the date exactly, it's I'll have to look it up, but it's maybe a year or two later. It's pretty fast, which was not uncommon during the time, especially because he now has this very traumatized four-year-old daughter. He likely needed a partner in the house to help him. He actually submits a request for a reparations payment when the reparations process is happening in the 1700s. And previously, that request for a payment had been all that we knew about Dorothy.
So he says in that payment that he is asking on behalf of his wife who's died, his other child who has died, and then his daughter Dorothy, who was shackled in a prison for months. And he says she is "chargeable, having little or no reason to govern herself." So when you look up the phrase chargeable, it actually means she's expensive. So meaning that her care is difficult, it's taxing on him financially. And then saying with little or no reason to govern herself, we have long inferred that meant she's clearly struggling with some sort of debilitating mental illness as a result of her trauma.
So we know that she lives with her father for quite a few years after the trials and his new wife. However, she in, I think it's around 1708 or so, starts to appear in the care of other people. So he clearly is not capable of taking care of her. And when he actually is awarded his reparation payment in 1711, he directs that payment go to the person who's currently caring for her, which indicates she's not living with him, certainly by that time.
William Good does not come across as a good person in history, and it's always hard to draw those definitive lines about who's a good person and who's not, especially cuz we have such little information about them. But he's not a good provider for Sarah. We know that the couple were destitute, they were forced to beg in the years before 1692.
Then during Sarah's trial or pre-trial examinations, he comes forward, and he says that she's probably a witch. Like he implicates her. And then after the trials are over, he ends up giving up Dorothy into the care of somebody else. We don't know what's going on with him. Maybe he's struggling with his own demons. Maybe he just wasn't capable of providing for a child that was that sick. But he does abandon her ultimately into the care of someone else. And then he disappears. And interestingly, his second wife, whose name is Elizabeth, she actually appears in the Selectmen records as well and seems to be in the care of other people. So I think he abandons both of them. He either dies, and his death is not recorded, which is certainly possible, or he just disappears, and he leaves them both, and he moves away. So either way, not a great ending for William Good.
[00:36:06] Josh Hutchinson: And given the struggles that her family had with poverty and then her own challenges, I'd like to know, was there a system in place to aid people who had needs like that?
[00:36:21] Rachel Christ-Doane: Yes. And that's actually why we know why there are records about Dorothy in the years that follow. So New England's poverty laws are very much mimicking the poverty laws in England. So essentially they're supposed to have an overseer, set of overseers of the poor, people who pay attention to the poor in your area and make sure that they're being cared for.
They do have a requirement about quote, unquote, "deserving poor." So these are people who are legal residents of your town. So that's to say that if somebody wandered into your town who was from Billerica, let's say, wanders into Salem Village. Salem Village would not be legally obligated to provide for that person. They would pass them back to Billerica, because it was Billerica's duty to be the one who's caring for them.
So it's, yes, they did have a system in place to care for them, but it's, they're really trying to pass people off. They try very hard not to have to care for you if they don't have to. And basically the systems that it is in place for many years is people would be put into the care of a local family. So you would live with someone for X amount of time. Usually they're doing it year by year, and the town would pay that family for your care. So they would pay for your clothing, for your food, things like that, and then, a year later, if that family still wanted to take care of you, they would keep you, and there would be a notation about it in the selectman records, or if not, somebody else would take you in, ideally, and the cycle would continue.
So that's how I was able to find Dorothy, is I was looking in the selectman records for somebody else, for Ann Dolliver, who is also accused of witchcraft, and she lived where our museum actually stands today. I was trying to figure out when her death date is, and I knew she was involved in this system of caring for the poor. And in looking for her, I found all these records from selectman, year to year, commenting on the care of Dorothy.
[00:38:28] Sarah Jack: Who ended up taking care of Dorothy?
[00:38:31] Rachel Christ-Doane: So it's a series of people. There's a Putnam who actually cares for her for a little while. It's Benjamin Putnam. Who is in terms of, if you know anything about the witch trials, the Putnam's are the villain family. They're the chief accusers, we can say, Thomas Putnam's family is. But this is a very large family, and there's certainly members of the Putnam families who are not involved in the witch trials or are sympathetic to the victims. So Benjamin is part of the family where his father hadn't been very involved. He hadn't been very involved. His father signed a petition, in fact, in favor of Rebecca Nurse. So they seem to have been sympathetic to the victims.
So he cares for her for a while. He then passes away, and his son Nathaniel takes over her care for a little while. And then she actually disappears and comes back pregnant. So that's, we don't really know what happened, or I'm working on finding out what happens to her, but whether she got pregnant living in Nathaniel's house, whether she left the house, went somewhere else, and returned pregnant is unclear. There is no record indicating who the father of the child is, so it's a big question mark. She and the baby end up living with Nathan for a little while, and then she bounces around from a few different houses.
She ends up in the house of corrections for a little while, which is like a poorhouse. It's places that people who were impoverished, who weren't showing signs of participating in society at all, so who were not helping in the houses they were living in or being quote, unquote, "lazy." Things like that could get you a stay in the house of correction. So she's there for a little while. She ends up getting pregnant a second time and gives birth in Concord, which is very confusing. How and why she ends up in Concord is still very unclear.
And then ultimately she ends up for most of her life, or most of her adult life, in the care of a man named Jonathan Batchelder, who lives in Beverly. He's very interesting, because he actually testified against Sarah Good years before, during the witch trials. He's young at the time. He's a a teenager. But he's one of the people who offers testimony against her. So we can make all kinds of speculations about is he taking care of Dorothy, Sarah's child, out of guilt, out of Christian charity, because he feels remorse for what he did? Whatever the case, he ends up taking care of her and her second child.
And then after Jonathan dies, Dorothy disappears, no idea where she goes. That's, I have some theories about it, but no definitive proof. And we don't know when or where she dies definitively, although I'm probably gonna spend the rest of my life trying to figure it out.
[00:41:20] Josh Hutchinson: One of those men you mentioned in your talk and in the article in American Ancestors was Robert Hutchinson, and he's my ninth great grand uncle. And thought I'd mention that. But his father, Joseph, was one of the ones who accused Sarah Good. So I always wondered, once I learned that Robert had involvement with Dorothy Good, was he making up for something? It's speculation, of course.
[00:41:49] Rachel Christ-Doane: Yeah, that's fascinating. Especially because, so I will confess, I have a negative view of Robert, because Dorothy doesn't seem to wanna stay with him. So there's two or three occasions where she's, there's a record that says she's supposed to go into his care, and then she ends up somewhere else, either in the House of Corrections, or she ends up in Concord giving birth to a child.
She, it seems like there's a couple of attempts for her to stay with him, and she does maybe stay with him for some amount of time, but it's very interesting to me that it doesn't really stick. And we can make a lot of speculations as to why, so I, we all have like fictional narratives of what's going on, and then I kind of wonder if maybe she just didn't like him or didn't like living in his house for some reason. Is something going on there? But that's very interesting. If you find anything else about your relative, let me know.
[00:42:43] Josh Hutchinson: Yeah, absolutely.
[00:42:45] Sarah Jack: My speculative narrative on that situation is maybe Mrs. Hutchinson didn't want her there.
[00:42:51] Rachel Christ-Doane: Yeah. So the kind of darkest narrative, I will confess, is she does get pregnant around one of the times where she's supposed to be living with him. Is he the father of her child? That is total speculation. I have literally no reason to think that other than she's just near him. But so I don't wanna slander the name of Robert Hutchinson, but it's interesting to consider, you know, especially because we have no leads.
Normally in a case of an unwed mother, or I should say regularly in a case of an unwed mother, they would really try to figure out who the father is, because that helped with the financial situation. It was in the town's best interest to have a recorded father, because then they could be financially responsible for the child, as opposed to if no father is named, then now you've got a baby born out of wedlock, so you have to support the mother and the baby.
I have been through the records looking at cases of premarital sex and bastard children, and there's a lot of records of women and their baby daddies, for lack of a better term, that the court would force them to on record say who it was, and Dorothy just does not appear in those records. So that's really interesting. Could they just not get her to say who it was? We don't know. Given her mental state, was she capable of telling them who it was? It's unclear. We don't know how cognitive she is. We don't know how she might not have been a verbal person. It's very kinda shady the way her mental health is described.
So yeah, we can, we can, and I do, make many speculations about it on my own, but in lack of firm evidence, all we can say is there's two babies. One's a boy and one's a girl, and we have no idea who the fathers are.
[00:44:42] Josh Hutchinson: And you mentioned a house of corrections. What was that?
[00:44:49] Rachel Christ-Doane: So it's like a workhouse, poorhouse. So the house of corrections in Salem is actually built as an attachment onto the jail, which is a whole other layer of kind of, a whole other disturbing layer here, because Dorothy is certainly in jail in Salem for some amount of time. I don't think she's there for the majority of her imprisonment. I think she's in Boston. But she was brought there for her initial questioning. She may have been transferred there at some point. Her mother is certainly transferred there before her trial. The fact that Dorothy is then as an adult sent to the house of correction, which is just a building added on to that jail space, that's horrible that we can only imagine how triggering that would be.
So when people who are sent there, there are some lines in the records describing other women who are there, who were set to work like spinning and things like that. So this was a place for people who, again, were not contributing to society. There's some very strong language in the Massachusetts laws that say, if you're idle, if you're slothful, things like that, you will be sent to the house of correction. So yeah, what she's actually doing in there, who can say, but other people who were in that situation were required to like spin wool and things like that.
[00:46:13] Sarah Jack: I was wondering who took care of her children.
[00:46:17] Rachel Christ-Doane: So both children become indentured servants, which was very common for children in that situation. Even if both parents were known, if they were both impoverished parents who couldn't necessarily care for the children, the kids would be sent out to work in other people's homes and be raised there.
So an indentured contract essentially says you are going to be a servant in my home for X amount of years. I believe for boys it's 18 years. For girls it's 21 years. I think I could have that backwards, but I think it's boys 18, girls 21. And in exchange, the master of the house will teach them a set of skills. So they will clothe them, they will bathe them, they will feed them, and they will teach them a trade. So for girls, domestic work, for boys, depended on the trade that person was in. And we'll teach them to read and write. We'll teach them some amount of literacy. So it was, in a way, kind of a good solution.
The idea was a child will be able to leave an indentured contract and have a trade, so be able to support themselves to some degree. So we know that her daughter is indentured to Nathaniel Putnam, and she's there for her set term, and her son, whose name is William, is indentured to Jonathan Batchelder.
And Dorothy actually disappears before Williams' indentured contract is up. So I would assume both kids stay where they're supposed to be for their full contracts. But I haven't been able to find any records of where they might go from there. Maybe they die, maybe they move away and they're just gonna appear in a different town records. They're not in the vital records at all. So that's another thing I'm gonna be hunting down for the rest of my life. I was joking with Marilynne Roach, the historian, that this is gonna deteriorate into me going selectman record to selectman record, town to town. And she laughed, cuz she wrote the Day by Day Chronicle, which took her like 30 years. So who am I to complain?
[00:48:27] Josh Hutchinson: And is it known what trades the children were being trained for?
[00:48:35] Rachel Christ-Doane: So Dorothy, the, girl is being trained as a domestic worker, so to be able to serve in a house. I don't remember off the top of my head what William's trade was. I think it might have been carpentry, but I'll have to look it up. The indentured records for both of them exist. This housewright? And there's no record of him. I have got, so he's living in Beverly at the time. So I have been to Beverly to look through their records to see if there's any indication of him working as a housewright. And nothing yet. Unfortunately, their records are missing a big chunk in the exact time I'm looking for, which that happens. Maybe there was a record of him that just hasn't survived. So we will never know.
[00:49:19] Sarah Jack: Some of the timeline of Dorothy's adult life shows that she was a wanderer. It looks like there's records that show she was warned outta town. What does that mean, warned outta town?
[00:49:31] Rachel Christ-Doane: So warned out of town is essentially somebody who is being forced to leave for one reason or another. So it oftentimes has to do with a woman becoming pregnant. And it has to do with your status as a resident. So again, if you're not considered to be a legal resident of that town and you do something that it is not favorable to the town. For example, Martha Carrier, she and Thomas Carrier are warned out of Andover after the smallpox epidemic in the 1690s. So they don't actually end up leaving, it seems. They're told to go, and it doesn't seem like they do. So it's like a kind of official notice saying you need to go.
Dorothy is warned out. In her case, which is very common, it's after she gets pregnant, there's this notice that says you have to go, we're not taking financial responsibility for you, essentially. In her case, she doesn't, she also doesn't leave. And it seems that she then immediately kind of ends up in the care of Nathaniel Putnam. So my thought is that there's this notice issued and Nathaniel steps in and says, "I will take her, and she will live with me, and that will be the solution to this."
Yeah, it's, it's just kind of part of their system of caring for the poor. It's a really kind of brutal system of care and it's, a lot of it has to do with money, as it does today.
[00:50:54] Josh Hutchinson: Yeah, that's just another layer of this multi-layered tragedy. Just that she gets pregnant, has children, the fathers don't step up, the town won't want to assume the bills, so basically nobody does, except that, fortunately, Nathaniel Putnam does offer to take her in.
[00:51:20] Rachel Christ-Doane: Yeah, but there's, this is just one case of, it's an interesting and really sad window into women's lives, of what happens if nobody stepped up for you. You're just left destitute. And Sarah, her mother is in that position. She's got, she does have a husband, but the husband's pretty useless. She's wandering around the town, she's, she doesn't have anywhere permanent to live, and she's got a four year old and an infant baby in 1692. And her life has deteriorated into just living off of charity.
[00:51:56] Sarah Jack: I just think that it's really gonna be incredible as you're working on your book that you can take, you know, this tale of little Dorothy from the Salem Witch Trials. But these records that are emerging are going to put a lens on the experience of women in the 17th century in these situations. So it's really a beautiful thing. She's gonna be able to teach us more about those experiences, and you're able to give that to the world. So thank you.
[00:52:29] Rachel Christ-Doane: Yeah, and I say that there's a silver lining to this horror. It's, number one, it's, it gives us this really interesting window into the life of impoverished women in the colonial period. There has been some really excellent work about women's lives during this time. Laurel Thatcher Ulrich, for example, has written some phenomenal works about being a woman and just your day-to-day life.
But it's so rare to have information about impoverished people, because they don't, they're not showing up in the records, unless they're, they have done something wrong. They're not, they're, the records of their lives don't exist. So having access to that is really incredible.
But I also, I've said a few times this discovery is meaningful, because it also tells us that Sarah Good's line might have continued. So until now, we've thought that it stopped after Dorothy and her sister, who dies, and Dorothy, we just assumed didn't have children, and we now know she has both a son and a daughter. You know, I've yet to figure out what happens from there. But the fact that she has two children certainly may suggest her line continues. So that would be really incredible to find out that she has living descendants to this day.
[00:53:48] Josh Hutchinson: We're talking about 17th and 18th century, how unfortunate people were treated, and, unfortunately, our legacy of treatment of the unhoused, the impoverished, unwed mothers hasn't been stellar since then, either.
[00:54:09] Rachel Christ-Doane: I'm thinking that's the epilogue of this book is that we, when we're talking about the 17th century or the 18th century, we tend to say, "oh, those unenlightened early colonists, they were just less intelligent than us today, more brutish, less civilized. And we have made it so far since then." And the truth of the matter is that is absolutely not the case. We have so many similarities with people living during this time. We are still struggling with the same issues they struggled with. We may have indoor plumbing, but that doesn't make us better than them or more intelligent than they were.
So that's something that I always feel like it's really important to stress. And yeah, in this case, looking at the treatment of unwed mothers, of women who struggle with a mental illness that's debilitating, there's a lot of similarities between then and now. And we can't ignore them.
[00:55:09] Josh Hutchinson: There are so many laws that really disturb me today, and more come up every day about, that almost make it illegal just to be impoverished. You can't sleep in public. People are taking benches away, so you can't even sit down in a lot of places, and it just makes it, it's an impossible situation you're in already, and it's so much harder. You end up spending a lot of time behind bars, unfortunately.
[00:55:43] Rachel Christ-Doane: Yep. And again, it's not very different. It's not so different from the 17th century, unfortunately.
[00:55:49] Josh Hutchinson: Yeah, and so we don't know where she went after Salem and Beverly?
[00:55:57] Rachel Christ-Doane: Not definitively. So I say at the end of the lecture there's a theory. So there is this very intriguing newspaper article that is published in New London, Connecticut that says, that's a death notice for a woman named Dorothy Good that describes her as a transient, vagrant person who has been found laying dead in a bog meadow. And it is, I don't remember the exact timing, but it's maybe like 20 years after she disappears. So I can certainly speculate.
I think maybe, and this is all super speculation, but Jonathan Batchelder may have been a consistent person in her life. She stays with him for a very long time. That's the truth of the matter. Does she feel safe with him? Does she, is that kind of becoming a home for her? And then he passes away, and she disappears? So my thought is, and she also has this recorded tendency to wander, that's something that comes up in the records a couple of times, that she's a wandering person. So my thought is he dies, and maybe she leaves, and she just ends up wandering town to town, maybe getting warned out of other places. That's my, not hope, but going forward, my last kind of thread here is looking at other notices of people being warned out to see if she appears anywhere else that would at least give us some indication of where she is.
And maybe because it's a period of numerous years, she certainly theoretically could have wandered as far as Connecticut. It's a very long period of time she's missing. That is a very far distance to go. It seems impossible, but it's, it is, it is technically possible. And just the description of her, Dorothy Good, a transient, vagrant person. It sounds like her, it sounds the way that she's described in the records in Salem.
So it's been pointed out by my colleague, this could also be her daughter, whose name is also Dorothy Good. It seems less likely to me, because Dorothy Good, Jr. is in a more stable situation. She's an indentured servant for Nathaniel Putnam. She's learning a trade. It feels to me like why would she end up being a transient person? It's possible. But yeah, it does feel like that could. I have this kind of just feeling it's her. I can't say it definitively, but, and what a horrible ending, though. Like part of me doesn't want it to be her, because if it is, she ends up dead in a bog. She ends up dead outside probably having died from exposure. And that's horrible. I really want her to have ended up somewhere where she's being cared for by a loving family. But who can say? It doesn't always work out that way, unfortunately.
[00:58:53] Sarah Jack: Yeah, it's really incredible that a name was even included in that description, because then it, you could have never put this as a possibility to her story. And then I know you had mentioned how this post was in multiple news outlets. That's very interesting.
[00:59:14] Rachel Christ-Doane: Yeah, it's republished in three other papers in addition to the one in New London, including one in Massachusetts. There's, I believe it's two in New York, one in Massachusetts. I did have a long conversation with the historian in New London or the archivist in New London about this. She very kindly is the one who helped me find the full text for it. And she was wondering, is it just because it's so sensational of a story, it could just be that's a horrible way for someone to die. Maybe that's why it's published in multiple news outlets. It also feels to me, though, like it's certainly possible people were aware of her role in the witch trials. It's a reach, because they don't say anything about the witch trials in that death notice. Maybe that's why it reaches so far is because people are aware, or maybe people regionally had been aware she was involved in the witch trials in New London, and they wanted people back home to be aware she had died. So it's a very interesting little piece of text.
And I also mentioned in the article that Good is not a very common surname at this time. If you look in vital records in both Massachusetts and Connecticut, there are very few Goods, if any, beyond this family. There's variations of the name Good, like longer versions of the name, but just to have someone with the last name Good, and then to have also the first name Dorothy. It's either a very remarkable coincidence, or it's one of the two Dorothys from Salem.
[01:00:47] Josh Hutchinson: Yeah, after I had heard you mention that, I did some searching online, and it was very difficult to find anybody named Good. It, you'd think it sounds like it would be a common name, and then it's absolutely not.
[01:01:05] Rachel Christ-Doane: There's lots of Goodwins, there's no Goods. And that actually makes it very difficult. I have no idea what William's story is, Sarah's husband, where he's born, where he comes from, where he's living before he meets Sarah, that is all up in the air. Because again, there's just very, there, I have not been able to find any mentions of his family or his lineage at all.
So that's another kind of big question mark of where did he come from? Is he the one who's starting the kind of Good family name here? Because there are Goods showing up in the 19th century, so a full century later. So what is happening there? That's an interesting question.
[01:01:52] Sarah Jack: Yeah, this research on Dorothy Good and then how could pieces get filled in through identifying descendants, that is like, there's so much promise there possibly.
[01:02:07] Rachel Christ-Doane: Yeah. That's the interesting part about a research project like this is there's a lot of possible ends, and some of them will have reward. I went to the Phillips Library looking for indentured records, not knowing if I would find anything, and I did find William and Dorothy, so that was a huge day for me. But then, going back and looking again through prison records and court records of unwed mothers and their children, nothing, dead ends. That's the kind of frustrating and rewarding part about research is you'll have a spurt where you find something and it's thrilling and then dead ends for years. So we'll see.
[01:02:53] Josh Hutchinson: I was really blown away that you found anything at all, because I had always thought that her story dead-ended with her just being chargeable and needing maintenance the rest of her life.
[01:03:07] Rachel Christ-Doane: Yeah, me too. This, as I said, was a total accident. It was just, it was research about another person who I didn't know if I would be able to find anything about her. But, Ann Dolliver is a pretty obscure research subject. She, she, like Dorothy, is another person who struggles with mental health issues. She's the daughter of Reverend John Higginson, who is one of, he's the older minister of Salem in 1692. So I was just looking for, I knew she was in the care of the town after her father died, and I felt like logically there should be a record of the payments for her care from that point on, cuz it's a financial transaction, and theoretically when those payments stop, that means she has died. And so I was just super lucky to have access to the selectmen records. They were digitized only a few years ago, evidently. And it, you could have knocked me over the day where I started to realize that there was another very familiar name in these records that I kept coming across.
So yeah, it's, it was all just kind of luck. But and it also begs the question of what else is hiding out there, what other stories are in records that we haven't found yet?
[01:04:28] Josh Hutchinson: And Ann Dolliver also is interesting to me that she ends up in a similar situation, because of who her father was and the status of her brother, John Higginson Jr., also.
[01:04:40] Rachel Christ-Doane: Yeah, so she actually has a lot of similarities to Dorothy, in a way. So she is married to a fisherman in Gloucester, who appears to be a horrible guy. They have three kids together, and then he abandons her. So because he has abandoned her, she ends up having to come back and live with her father.
And the similarities are in terms of the way that they're described in records indicates she's not stable to a degree, you know, and again it's such vague language, we can't really make a diagnosis of what's going on in either case. But Ann also seems to really have struggled with what they would call melancholy. She is not able to live independently or remarry. And she ends up in the care of another family, very similar, in a similar way that Dorothy does, who take care of her for the rest of her life, again indicating she's not able to support herself, and she actually ends up living away from her children like Dorothy, probably because she either couldn't or wouldn't care for them.
So yeah, it's, again, it's just a window into this is what happened to a woman if you couldn't marry and have kids and fulfill your expected role.
[01:06:00] Sarah Jack: I think it's incredible how, when historians and writers and researchers like yourself start to work on a story, records start revealing the story. It's, it really is like a voice from the past, but it's also a look into ourselves. It's such an important thing, the story. So I'm so excited about this era of research in general for our society and, but particularly with the witch hunts it, there's so much to glean from it.
[01:06:36] Rachel Christ-Doane: Yeah, very much so. My hope is that these warned out records will show up, so that's, it's why you can never put the pen down, right? Because things will just keep coming up.
[01:06:47] Josh Hutchinson: Do you have anything that you want to add or anything else you wanted to talk about? Either the museum or anything else?
[01:06:57] Rachel Christ-Doane: I would say that just the best way to keep up with what we're doing here is following us on social media. So we are just @SalemWitchMuseum on both Facebook and Instagram, and actually TikTok, also, which kind of our new, newest addition to social media, which I still don't know if I like or not. But yeah, that's where we post about our upcoming virtual events like the antisemitism lecture, which is coming out next week. And that's where we post about new research that's going on, like additions to our online sites tour or new descendant packets. We will actually have hopefully five new descendant packets, we currently have four finished, we're going for the fifth, that will be ready in September this year. So that's where you can see what's new, what's happening, and then also just our day-to-day, what our hours are and things like that. Please follow us on social media, and then check out our website, which is salemwitchmuseum.com, which has a whole bunch of different resources for descendants, for teachers, for students, for just avid history lovers. So yeah, that's the best place to see what we're doing and what's going on here.
[01:08:04] Josh Hutchinson: I also want to plug your YouTube channel. Do put these wonderful virtual events on there, and I've gone again and again to watch video after video, so I appreciate that you do that.
[01:08:20] Rachel Christ-Doane: Thank you. Yeah, that's another one. We also have the videos on our website as well, so there's a couple different places you can see them, but we always try to record virtual lectures. The only lectures we don't record are the ones that are ticketed, which these days are not many. Almost all of them are free now. So if we can record it, we do. And then, yes, those are available on our YouTube page and also on our website.
[01:08:43] Sarah Jack: And now for Minute with Mary.
[01:08:54] Mary Bingham: Joanna Towne. I would like to address the misconception that our grandmother, Joanna, was accused of being a witch. She was not formally accused ever, but she was named in 1692, long after her death.
The misconception originated circa 1670 when Reverend Thomas Gilbert of Topsfield was accused of being drunk before Sunday service, during Sunday service, and at the dinner following the Sunday service. Actually, he was so late to service that morning that some congregants actually left, but those who stayed were in for quite a show. Thomas was seen falling as he entered the building, slurring his words, and messing with the order of the service so that Isaac Cummings stood up and declared, "Stop. You are out of order and dangerously close to blaspheming the Lord's name." Thomas told Isaac to zip it and sit down. Things got so wild that Thomas quit his ministry at Topsfield right then and stormed out of the building, only to return three weeks later.
If that wasn't enough, there was a dinner that same afternoon after the fiasco at the parsonage, where many accused the minister of swigging too generously from the communion cup he shared with the diners, one of whom was Joanna Towne. Joanna, however, was the only person in attendance at that dinner who did not notice any odd behavior displayed by Thomas, nor did she think that he drank too much from the cup.
When this matter eventually went to court, Joanna proclaimed that everyone else was wrong. According to Joanna, Thomas ate and drank in moderation that day, and he was fully aware of his behavior.
Fast forward to 1692, 10 years after Joanna died. John and Hannah Putnam's infant daughter became sick and died within two days. Sadly, the child died such a violent death, as John Putnam said, it was enough to pierce a stony heart. According to a prior conversation with his cousin-in-law, Ann Putnam, Sr. regarding Joanna Towne's daughters, he said that the apples didn't fall far from the trees. John had heard that rumors that Rebecca Nurse's and Mary Esty's mother was a witch. After all, it was a common belief that witchcraft was passed from mothers to their daughters. John concluded that since Rebecca and Mary's specters could not kill him, they killed his child.
The Putnams were distant cousins to the Goulds, who were present at that service and dinner at Topsfield in 1670. Ensign John Gould, who filed the complaint on behalf of his wife against Thomas Gilbert, does not mention Joanna Towne in his complaint, though she offers the deposition in defense of Thomas. So I can only speculate that the gossip about Joanna's role traveled via the Gould family members, most likely those female family members, to their Putnam cousins who lived five miles south in Salem Village. I imagine these families visited from time to time, therefore sharing some of the gossip from their towns.
Thank you.
[01:12:42] Sarah Jack: Thank you, Mary.
[01:12:44] Josh Hutchinson: Here's Sarah with End Witch Hunts News.
[01:13:04] Sarah Jack: End Witch Hunts, a nonprofit 501(c)(3), Weekly News Update. Today is July 20th. It is the day after the 331st anniversary of the hanging of five innocent alleged witches in Salem, Massachusetts on July 19th, 1692. The mother of Dorothy Good, Sarah Good, was among them, along with Sarah Wildes, Susannah Martin, Elizabeth How, and Rebecca Nurse. Rebecca, an accused elderly woman, was examined the same day Dorothy was examined.
The Rebecca Nurse Homestead Facebook page posted yesterday, quote, "accounts say that Rebecca Nurse was seen to be praying while on the cart and right before execution, only stopping to look at her children and family in the crowd. Sarah Good would have none of that. When they arrived at the hill, Reverend Noyes urged her to confess so she would at least not die a liar. She denied the guilt. Noyes said he knew she was a witch. 'You are a liar,' she snapped. 'I am no more a witch than you are a wizard, and if you take away my life, God will give you blood to drink.' This curse was based loosely on a verse in Revelation.
What happened to these accused witches of the past is not unlike what is happening today. What you learned about Dorothy's experience as a four-year-old and the outcome of her adult life is the same story we hear today. Right now, people are targeted and hunted just like the Goods. They're believed to have used sorcery or evil to cause misfortune to their family, neighbors, or community. In many, many countries today, misfortunes like dangerous weather and unexplained or even everyday common sickness or death are still believed to be caused by humans doing supernatural harm.
In Ghana, women are hunted as witches, and thousands of them are now in refugee camps. These refugee camps are known as witch camps. The women sent away to them are alleged witches. They're innocent. They are not witches. These are not witch camps. These are refuge camps loaded with forgotten women, women who have not forgotten the life they were torn from, women who carry the visible scars and damage on their bodies from the attacks they endured. They survived brutal attacks, but now they are set aside. Their existence is buried in the past that they were plucked from. They're barely surviving. Many of them do not survive.
Multitudes of women do not supernaturally cause mischief and misfortune. Once a person, once a child, is targeted as a witch, their old life is over. Nothing is ever the same for them again, the family is never whole, they are no longer in their home with their family unit living life as it was prior to the accusations. Most often, extended family is no longer close. Family is scattered.
Awareness of the violent, modern witch Hunts against alleged witches is increasing across the world. You are aware and can take action, share the information, make a financial contribution to an advocacy organization. International media, organizations, governments, and individuals are taking action and educating about it directly in the affected communities. In Africa, India, Melanesia, and in additional affected places, many advocates are risking their lives to educate, rescue, intervene, and rehabilitate victims in the communities gripped by harmful practices and violence due to sorcery fear or witchcraft fear.
The United Nations Human Rights Council is acknowledging the crisis and urging additional efforts by all stakeholders. We are all stakeholders in efforts to stop these witch attacks and abuse crimes against men, women, and children. When you see it in the news, read about it and share it. Educate yourself and others.
Next week, you'll hear from advocate and professor Miranda Forsyth, director of the working committee of The International Network Against Accusations of Witchcraft and Associated Harmful Practices. Expect to hear specific ways many organized groups of people are working as advocates. Learn about Papua New Guinea's action plan for sorcery accusation-related violence. Expect to hear specific ways you can start advocating. You do not have to wait to get involved. It is everybody's business to take a stand against the violence humans endure due to the supernatural fears of other humans.
Thou Shalt Not Suffer Podcast supports the global efforts to end modern witch hunts. Get involved. Financially support our nonprofit initiatives to educate and intervene. Visit endwitchhunts.org to make a tax-deductible contribution. You can also support us by purchasing books from our bookshop, merch from our Zazzle shop, or by subscribing as a Thou Shalt Not Suffer Podcast super listener for as little as $3 a month at thoushaltnotsuffer.com. Keep our t-shirts, available on zazzle.com, in mind when you start to get excited about Halloween 2023, and buy some fun wear. Sport one of our awesome shirts, and introduce people to the podcast or one of our projects by leaving your house looking cool.
[01:17:57] Josh Hutchinson: Thank you, Sarah.
[01:17:59] Sarah Jack: You're welcome.
[01:18:01] Josh Hutchinson: And thank you for listening to Thou Shalt Not Suffer: The Witch Trial Podcast.
[01:18:06] Sarah Jack: Thank you for joining us every week for our great episodes.
[01:18:10] Josh Hutchinson: Subscribe wherever you get your podcasts.
[01:18:12] Sarah Jack: Don't miss one. Visit thoushaltnotsuffer.com.
[01:18:16] Josh Hutchinson: Remember to tell your friends.
[01:18:19] Sarah Jack: Please support our efforts to end witch hunts. Visit us at endwitchhunts.org to learn what we're doing.
[01:18:26] Josh Hutchinson: And please rate and review wherever you get your podcasts.
[01:18:32] Sarah Jack: Thank you.
[01:18:34] Josh Hutchinson: Have a great today and a beautiful tomorrow.
This is Part 4 of Thou Shalt Not Suffer: The Witch Trial Podcastโs Connecticut Witch Trials 101 series. In this episode, we look at The Hartford Witch-Hunt of 1662-1665, also popularly labeled The Hartford Witch Panic. This hunt took place while Governor John Winthrop Jr. was away in England obtaining the colonial charter. Afflicted girls Elizabeth Kelly and Ann Cole named witches. Podcast Cohosts, Josh Hutchinson and Sarah Jack continue the Connecticut Witch Trial History story with only fact backed, trustworthy research and sources. You will hear about the common theories, and which facts are in the primary source records. The lives of these historic individuals have been examined and we share what is known about them, from the historical record. How do we know what we know? We connect past witch trials to todayโs witchcraft fear with a discussion answering our advocacy questions: Why do we witch hunt? How do we witch hunt? How do we stop hunting witches?
[00:00:00]
[00:00:20] Josh Hutchinson: Welcome to Thou Shalt Not Suffer: The Witch Trial Podcast. I'm Josh Hutchinson.
[00:00:25] Sarah Jack: And I'm Sarah Jack.
[00:00:27] Josh Hutchinson: This is part four of our Connecticut Witch Trials 101 series.
[00:00:31] Sarah Jack: In this episode, we discuss the Hartford Witch-Hunt of 1662 to 1665, commonly referred to as the Hartford Witch Panic.
[00:00:40] Josh Hutchinson: During this witch-hunt, 14 people were accused of witchcraft.
[00:00:44] Sarah Jack: 4 married couples, 5 women, and 1 man.
[00:00:50] Josh Hutchinson: It's notable that Governor John Winthrop Jr. was away negotiating a colonial charter with King Charles II at the onset of the witch-hunt.
[00:01:00] Sarah Jack: However, his replacement, Deputy Governor Major John Mason, is not listed in the court records associated with these cases.
[00:01:08] Josh Hutchinson: There is no indication that he served as a magistrate on any of the witch trials.
[00:01:14] Sarah Jack: His greatest contribution was his lack of action to stop the witch-hunt.
[00:01:19] Josh Hutchinson: Under his watch, four convicted of witchcraft were executed.
[00:01:23] Sarah Jack: Colonial officials listed on the records include magistrates Mr. Allen, Samuel Wyllys, Captain John Talcott, Lieutenant John Allen, Daniel Clark, Mr. Treat, and Mr. Walcott.
[00:01:35] Josh Hutchinson: Physician Bray Rossiter, assisted by Mr. William Pitkins.
[00:01:40] Sarah Jack: Grand jurors were William Wadsworth, Thomas Wells, Benjamin Newberry, Joseph Fitch, William Pitkins, James Steel, William Heyden, John Bissell, Samuel Wells, John Kilburn, Anthony Howkins, and Benedict Alvard.
[00:01:55] Josh Hutchinson: And trial jurors were Edward Griswold, Lieutenant Walter Filer, Ensign Olmsted, Samuel Boreman, Gregory Winterton, John Cowles, Samuel Marshall, Samuel Hale, Nathaniel Willett, John Hart, John Wadsworth, Robert Webster, and John Gilbert.
[00:02:18] Sarah Jack: And ministers Samuel Stone, Samuel Hooker, Joseph Haynes, and John Whiting were witnesses to this possession of Ann Cole.
[00:02:27]
[00:02:36] Josh Hutchinson: We interrupt your regularly scheduled podcast with a special report.
[00:02:41] Sarah Jack: We have wonderful news.
[00:02:43] Josh Hutchinson: House Joint Resolution 34 Resolution Concerning Certain Witchcraft convictions in colonial Connecticut has been passed by the Connecticut House of Representatives.
[00:02:53] Sarah Jack: The measure to absolve those accused of witchcraft passed by a margin of 121 to 30. Hooray.
[00:03:04] Josh Hutchinson: HJ 34 now moves on to the Senate for a vote.
[00:03:08] Sarah Jack: Please continue to write to Connecticut senators.
[00:03:12] Josh Hutchinson: We can't assume the measure will pass the Senate.
[00:03:15] Sarah Jack: And we want to make sure it does.
[00:03:17] Josh Hutchinson: We will keep you posted on further developments.
[00:03:20] Sarah Jack: Thank you everyone who's contributed to this effort.
[00:03:23] Josh Hutchinson: Keep up the good work.
[00:03:25]
[00:03:37] Josh Hutchinson: The two chief accusers were the allegedly bewitched Elizabeth Kelly and the allegedly possessed Ann Cole.
[00:03:45] Sarah Jack: Elizabeth Kelly was the eight-year-old daughter of John and Bethia Kelly of Hartford.
[00:03:51] Josh Hutchinson: Her father turned 59 the year the trouble started.
[00:03:55] Sarah Jack: Her mother was about 23.
[00:03:57] Josh Hutchinson: Some speculate that John Kelly was an alcoholic.
[00:04:00] Sarah Jack: However, this is based upon a single conviction for drunkenness in June of 1661.
[00:04:06] Josh Hutchinson: Bethia Kelly was a daughter of Samuel Wakeman, who died when she was a toddler.
[00:04:13] Sarah Jack: Wakeman left behind 40 pounds for his oldest child, a son, and 20 pounds each for his three daughters.
[00:04:20] Josh Hutchinson: Two years after Wakeman's death, his widow married Nathaniel Willett.
[00:04:25] Sarah Jack: Though Bethia Wakeman Kelly was due her 20 pounds upon her 18th birthday, she had not yet received it as of the events in the story.
[00:04:33] Josh Hutchinson: John Kelly was not a landowner and was valued at 14 pounds, 11 shillings, and nine pence upon his death.
[00:04:42] Sarah Jack: Elizabeth Kelly's aunt, Hannah Wakeman Hackleton, was abandoned by her husband Francis, a debtor whose estate was claimed by Samuel Marshfield, son of Goody Marshfield, who'd been accused of witchcraft up the Connecticut River in Springfield, Massachusetts.
[00:04:57] Josh Hutchinson: Hannah later faced legal challenges and was herself accused of being a witch in New York in 1673.
[00:05:05] Sarah Jack: We'll have more on that later. But first, the story of Elizabeth Kelly's afflictions.
[00:05:09] Josh Hutchinson: On Sunday, March 23rd, 1662, Elizabeth Kelly awoke in good health, as usual.
[00:05:18] Sarah Jack: She spent the morning with her grandmother.
[00:05:20] Josh Hutchinson: But came home before noon, accompanied by the wife of William Ayres.
[00:05:26] Sarah Jack: The visitor ate broth straight from a hot pot and encouraged the girl to do the same.
[00:05:30] Josh Hutchinson: Her parents protested.
[00:05:32] Sarah Jack: But she ate the hot broth anyway.
[00:05:35] Josh Hutchinson: After eating the hot broth, Elizabeth complained of pain in her belly.
[00:05:40] Sarah Jack: Her father medicated her with what he described as a small dose of the powder of angelica root.
[00:05:46] Josh Hutchinson: Does that mean he was a healer?
[00:05:49] Sarah Jack: No, it doesn't mean he was a healer. Families kept medicinal herbs the way we keep certain curatives in our medicine cabinets.
[00:05:56] Josh Hutchinson: The daughter reportedly felt well after she received the herb.
[00:06:01] Sarah Jack: And the family went to afternoon meeting together.
[00:06:05] Josh Hutchinson: All was well when the lights went out.
[00:06:07] Sarah Jack: But three hours later the girl awoke.
[00:06:11] Josh Hutchinson: According to her father, she cried out, "father, father, help me. Goodwife Ayers is upon me. She chokes me. She kneels on my belly. She will break my bowels. She pinches me. She'll make me black and blue. Oh, father, will you not help me?"
[00:06:28] She does seem to experience having a vision of a witch being upon her during her sleep, and people who've reported being hagridden describe seeing just such a sight of a witch on them, and they're unable to move, but they feel pain, and the witch hurts them.
[00:06:57] Sarah Jack: What did her dad do after this complaint?
[00:07:00] Josh Hutchinson: He told her to lie back down and be quiet so she wouldn't wake her mother.
[00:07:04] Sarah Jack: The girl did as she was told.
[00:07:06] Josh Hutchinson: But then she woke up and screamed even louder about Goodwife Ayers afflicting her.
[00:07:11] Sarah Jack: This time, Dad carried Elizabeth away and put her in her mother's bed.
[00:07:16] Josh Hutchinson: The young girl continued complaining about Goody Ayers torturing her.
[00:07:20] Sarah Jack: She said, "Goody Ayers torments me. She pricks me with pins. She will kill me."
[00:07:26] Josh Hutchinson: "Oh, father, set on the great furnace and scald her, get the broad ax and cut off her head."
[00:07:33] Sarah Jack: "If you cannot get a broad ax, get the narrow ax and chop off her head."
[00:07:37] Josh Hutchinson: The parents, quote, "used what physical helps we could obtain and that without delay."
[00:07:45] Sarah Jack: Meaning they likely gave her additional medicinals.
[00:07:48] Josh Hutchinson: Unfortunately, none of these physical helps worked for the girl, and she continued to suffer the next day.
[00:07:55] Sarah Jack: Bethia Kelly reported that she was at home with the wives of Thomas Whaples and Nathaniel Greensmith on Tuesday when Goodwife Ayers came to visit Elizabeth.
[00:08:04] Josh Hutchinson: While Ayers was there, the girl slept peacefully and seemed to be okay.
[00:08:09] Sarah Jack: But that night Elizabeth told her parents Goodwife Ayers had promised to give her fine lace, if she stopped accusing her of witchcraft.
[00:08:16] Josh Hutchinson: She encouraged her father to complain to the magistrates about Goodwife Ayers.
[00:08:21] Sarah Jack: Her condition continued to be poor Wednesday,
[00:08:25] Josh Hutchinson: At some point, she told her parents, "Goodwife Ayers chokes me."
[00:08:30] Sarah Jack: Then she was speechless.
[00:08:33] Josh Hutchinson: Later that night, she passed away.
[00:08:35] Sarah Jack: Was she bewitched to death?
[00:08:37] Josh Hutchinson: Or is there a simpler explanation for her passing?
[00:08:41] Sarah Jack: Her symptoms matched those of poisoning.
[00:08:44] Josh Hutchinson: It is possible that she was, indeed, poisoned, but likely not deliberately.
[00:08:50] Sarah Jack: Remember the angelica root?
[00:08:52] Josh Hutchinson: Her father gave her some to calm her stomach.
[00:08:55] Sarah Jack: But angelica can easily be mistaken for other plants.
[00:08:59] Josh Hutchinson: Poisonous plants.
[00:09:01] Sarah Jack: Including Hemlock.
[00:09:03] Josh Hutchinson: Do you think John Kelly had obtained the powdered root of the wrong plant?
[00:09:08] Sarah Jack: It's plausible.
[00:09:10] Josh Hutchinson: I agree. The symptoms of hemlock poisoning follow the same pattern described by her parents.
[00:09:17] Sarah Jack: According to the National Capital Poison Center, hemlock poisoning in humans, quote, " affects the nervous system and causes tremors, paralysis, and breathing difficulties. Muscle damage and kidney failure may occur in severe cases."
[00:09:31] Josh Hutchinson: The Cleveland Clinic says symptoms include restlessness or confusion, muscle weakness, muscle paralysis, and muscle death.
[00:09:40] Sarah Jack: The muscular paralysis can lead to the loss of speech.
[00:09:44] Josh Hutchinson: This is followed by respiratory failure.
[00:09:47] Sarah Jack: And then death due to a shortage of oxygen.
[00:09:51] Josh Hutchinson: While it would be impossible to diagnose Elizabeth Kelly 361 years after the fact, it does at least seem plausible she may have been poisoned accidentally.
[00:10:02] Sarah Jack: What we do know is that the story didn't end there.
[00:10:05] Josh Hutchinson: Not by a long shot.
[00:10:07] Sarah Jack: Following the death of Elizabeth Kelly, her parents invited the neighbors to come and view the body.
[00:10:13] Josh Hutchinson: They were asked to take notes of what they saw.
[00:10:16] Sarah Jack: After he laid his daughter's body on the form, John Kelly asked Goodwife Ayers to wipe a little something from the girl's mouth.
[00:10:24] Josh Hutchinson: Next, Goodman Kelly asked Goodwife Ayers to roll up Elizabeth's sleeve.
[00:10:29] Sarah Jack: However, the sleeve was too tight.
[00:10:32] Josh Hutchinson: John Kelly tore both of the girls' sleeves and showed the assembled crowd the backs of her arms.
[00:10:39] Sarah Jack: Witnesses later stated the arms were black and blue from elbow to shoulder.
[00:10:43] Josh Hutchinson: They described seeing the appearance of bruising or the marks of a beating.
[00:10:48] Sarah Jack: Now the body was rolled onto its right side, then onto the belly.
[00:10:53] Josh Hutchinson: A noxious odor came from the body, driving some witnesses out of the room.
[00:10:58] Sarah Jack: The body was placed in a coffin, and John called everyone back to the room.
[00:11:02] Josh Hutchinson: He asked the witnesses to look upon the child's face.
[00:11:06] Sarah Jack: A large red spot had appeared on the right cheek.
[00:11:09] Josh Hutchinson: Which happened to be near where Goodwife Ayers stood.
[00:11:13] Sarah Jack: At this time, it was believed that the body of a murder victim would react to the touch of the murderer.
[00:11:18] Josh Hutchinson: And here a large spot indicated that Ayers was the culprit.
[00:11:22] Sarah Jack: Just as the Kellys stated Elizabeth had told them.
[00:11:25] Josh Hutchinson: Now, magistrate Samuel Wyllys ordered an autopsy to be performed by physician Bray Rossiter, with help from Mr. William Pitkins.
[00:11:35] Sarah Jack: Rossiter wrote out his findings.
[00:11:37] Josh Hutchinson: Rossiter and Pitkins swore to the truth of the document before the magistrates on March 31st.
[00:11:45] Sarah Jack: According to Rossiter, he found six particulars preternatural.
[00:11:49] Josh Hutchinson: The body was limber.
[00:11:51] Sarah Jack: The skin inside the abdomen was dark blue, yet no sign of illness was found in the bowels.
[00:11:57] Josh Hutchinson: Blood had pooled in the throat but was not coagulated.
[00:12:01] Sarah Jack: Blood had pooled in the back of the arm.
[00:12:04] Josh Hutchinson: The gallbladder was broken.
[00:12:06] Sarah Jack: The throat was constricted, and a large pea could not be pushed through the opening.
[00:12:11] Josh Hutchinson: Modern historians believe Rossiter mistook signs of decomposition for signs of the preternatural.
[00:12:18] Sarah Jack: Because the autopsy report does not specify the date the body was examined, it is impossible to know how badly the body would've decomposed.
[00:12:26] Josh Hutchinson: The body had been decaying since the 26th.
[00:12:29] Sarah Jack: This autopsy report has been used in more recent times to diagnose Elizabeth Kelly with diseases including bronchopneumonia and diptheria epiglottitis.
[00:12:38] Josh Hutchinson: At this point, it's unclear to us what actually caused the death of Elizabeth Kelly. The one thing that we do know is that it wasn't caused by witchcraft.
[00:12:53] The hemlock theory came about because Sarah and I were researching the uses of angelica root and discovered that it is commonly confused for hemlock and other related plants that are toxic to humans and animals. It's a working theory. We think it's plausible, but there's no real solid evidence. Even though people have tried to diagnose Elizabeth Kelly years after the fact, it's really difficult to say based on Bray Rossiter's autopsy report, what actually happened.
[00:13:38] When Rebecca Greensmith testified against her husband, she alleged several other individuals as a witch, including Goodwife Ayers, whom she claimed was at a party with her in the woods drinking sack.
[00:13:50] Sarah Jack: In this testimony, she named her husband, Nathaniel Greensmith, Goodwife Seager, Goodwife Sanford, Goodwife Ayers, James Wakeley, Peter Grant's wife, Henry Palmer's wife, and Judith Varlet.
[00:14:01] Josh Hutchinson: William and Goodwife Ayers were arrested for witchcraft in 1662.
[00:14:06] Sarah Jack: They fled Hartford when they were accused.
[00:14:09] Josh Hutchinson: Around the same time that Elizabeth Kelly fell ill, a young woman in Hartford began behaving rather strangely.
[00:14:18] Sarah Jack: The supposedly possessed Ann Cole, the other accuser of the Hartford Witch-Hunt, was probably unmarried, living with her godly father's family, John Cole. It is suggested that she may be in her early twenties.
[00:14:29] Josh Hutchinson: David D. Hall states that the origins of the Hartford witch-hunt can be traced back to her when she began to suffer diabolical possession.
[00:14:37] Sarah Jack: The story of Cole's afflictions came from minister correspondence, one such letter after the fact, at least 20 years.
[00:14:45] Josh Hutchinson: It was a letter from minister John Whiting to minister Increase Mather in Boston.
[00:14:51] Sarah Jack: In that letter, Whiting admits he has lost the notes he took during his observations of Ann, but gave details anyways, two decades later.
[00:15:00] Josh Hutchinson: Because he had lost his Ann Cole notes, he was expecting Increase to get reports from others that he had beckoned to share reports. We have no additional reports today.
[00:15:11] Sarah Jack: The other minister interrogators leading the investigation of this hunt included the elder minister Samuel Stone of Hartford, the young Sam Hooker of Farmington, the young Joseph Haynes, a Presbyterian of Hartford, and the young John Whiting of Hartford.
[00:15:26] Josh Hutchinson: These ministers were not all Congregationalists. Haynes was a Presbyterian minister.
[00:15:33] Sarah Jack: Ann Cole said to have spoken about a company of familiars of the evil one. Although we don't know their names, it is told that she named them. The names must have been lost with the notes.
[00:15:44] Josh Hutchinson: Ann is reported to have said that it was the intention of the familiars and the evil one to stop her from getting married.
[00:15:52] Sarah Jack: To ruin her name.
[00:15:53] Josh Hutchinson: And to afflict her body.
[00:15:56] Sarah Jack: Ann's verbal behavior was troubling to the ministers. She muttered unintelligibly, which we know from several other trials is viewed suspiciously.
[00:16:04] Josh Hutchinson: In this case, it was the accuser muttering and not the accused. Muttering at this time was dangerous, could easily get you accused of speaking curses.
[00:16:20] Sarah Jack: Also to the ministers' dismay, Ann spoke about the witches with a Dutch tone.
[00:16:25] Josh Hutchinson: Reverend Stone described the accent as troubling. He said Ann had not been exposed to the Dutch dialect in a way that she should be able to imitate it.
[00:16:35] Sarah Jack: Stone claimed this was unusual, even though he was aware that Ann gave details with a Dutch tone regarding an unnamed, afflicted girl who is the neighbor of some Dutch.
[00:16:46] Josh Hutchinson: Samuel Stone would likely have known the unnamed girl and would've known that Ann was also familiar with her, and therefore the Dutch accent of her neighbor. He was contriving with artifice to make a case.
[00:17:02] Sarah Jack: The ministers prevaricated that the Dutch tone indicated that the possessing demonic voice within Ann was confirming the accused people were witches.
[00:17:11] Josh Hutchinson: Also, it is reported that several times Ann had violent bodily motions and caused interruptions in church.
[00:17:20] Sarah Jack: Affliction in church were done by Ann and two other afflicted women.
[00:17:24] Josh Hutchinson: The behavior was so upsetting a godly woman is reported to a fainted.
[00:17:31] Sarah Jack: In her fits, Ann named her tormentors as Elizabeth Seager and Rebecca Greensmith.
[00:17:36] Josh Hutchinson: Ann Cole lived next to Rebecca Greensmith, who was specifically characterized negatively by Reverend Whiting as considerably aged. She was widowed twice, married to Abraham Elson and then Jarvis Mudge.
[00:17:54] The accused witch Elizabeth Seager insisted that Minister Haynes' account of Ann's accusations against her was a great deal of hodgepodge.
[00:18:04] Sarah Jack: Ministers Haynes and waiting took notes from interviewing Ann and confronted Rebecca Greensmith while she was in jail on the charges Ann Cole had reported to them. Rebecca confirmed with a detailed narrative.
[00:18:16] Josh Hutchinson: Later, after the minister interrogation that led to her confession, Rebecca told an unnamed jail visitor essentially that after so much pressure from Whiting, she could have torn him to pieces, that she had to yield from the pressure.
[00:18:32] Sarah Jack: She basically says the quote, but then she says something about she had to confess. She was compelled to confess.
[00:18:42] Josh Hutchinson: " When Mr. Haines began to read, she could have torn him in pieces and was as much resolved as might be to deny her guilt, as she had done before, yet after he had read a while, she was as if her flesh had been pulled from her bones. Such was her expression, and so could not deny any longer."
[00:19:03] Sarah Jack: Whiting confirms to Increase Mather in his 1682 letter that Ann went on to live so successfully, because the witches had been executed or had fled.
[00:19:13] Josh Hutchinson: According to Whiting, Ann went on to marry, was a godly church woman, and had children of her own. Whatever was really responsible for the afflictions of Elizabeth Kelly and Ann Cole, testimony soon poured in.
[00:19:28] Sarah Jack: Joseph Marsh testified that he was present when Goody Ayers promised Elizabeth Kelly a hoary lace in exchange for the girl's silence.
[00:19:36] Josh Hutchinson: Samuel Burr and his mother testified that Goody Ayers had once told them about a time when she met the devil while she lived in London.
[00:19:45] Sarah Jack: Robert Stern claimed he had seen Elizabeth Singer and three other women in the woods dancing around a kettle with, quote, "two black creatures like two Indians but taller."
[00:19:57] Josh Hutchinson: He claimed to see Rebecca Greensmith among the women, who he knew by their habit or clothes.
[00:20:04] Goodwife Greensmith allegedly cried out, "look who is yonder," and the four women ran away up a hill.
[00:20:12] Sarah Jack: The mysterious black, quote, "things" approached Stern, but he left to go home.
[00:20:17] Josh Hutchinson: Maria Screech testified that Goodwife Steadman had told her that Mr. John Blackleach had bewitched Screech's sow, as he had done several of her own.
[00:20:29] Sarah Jack: Hanna Robbins testified that her father believed Goody Palmer was responsible for his wife's death.
[00:20:35] Josh Hutchinson: She also stated that her sister Mary had complained of witches during her fatal illness.
[00:20:41] Sarah Jack: According to Hanna, Katherine Harrison and Goody Palmer were both present during her mother's final illness.
[00:20:48] Josh Hutchinson: John Robbins warned Palmer away several times, but she continued to, quote, "thrust herself into the company."
[00:20:56] Sarah Jack: Alice Wakeley, wife of James Wakeley, testified that Mrs. Robbin's body was very stiff during her sickness but became very limber once she passed.
[00:21:05] Josh Hutchinson: Andrew Sanford was indicted on June 6th, 1662.
[00:21:10] Sarah Jack: The jury would not agree on a verdict. Some thought he was guilty, others only suspected he was.
[00:21:17] Josh Hutchinson: Andrew was released.
[00:21:20] Sarah Jack: His wife, Mary, was indicted on June 13th, 1662.
[00:21:24] Josh Hutchinson: She was to suffer a different fate than her husband.
[00:21:28] Sarah Jack: The jury found her guilty as charged.
[00:21:30] Josh Hutchinson: She was likely hanged within days of the verdict.
[00:21:34] Sarah Jack: Rebecca and Nathaniel Greensmith were both indicted on December 30th, 1662.
[00:21:39] Josh Hutchinson: Both were found guilty.
[00:21:42] Sarah Jack: Rebecca had confessed.
[00:21:44] Josh Hutchinson: And she had delated Nathaniel.
[00:21:47] Sarah Jack: Rebecca and Nathaniel were probably hanged together in January 1663.
[00:21:53] Josh Hutchinson: The same court ordered the treasurer to take the estate of William Ayers.
[00:21:57] Sarah Jack: William Ayers had fled the colony.
[00:22:01] Josh Hutchinson: The court gave Ayers' son, John Ayers, to James Ensign to serve as apprentice until he reached the age of 21.
[00:22:10] Sarah Jack: John had to grow up without his parents from the age of about eight or nine.
[00:22:15] Josh Hutchinson: He was released from servitude on March 3rd, 1675.
[00:22:20] Sarah Jack: Next, the court convened on January 6th, 1663 to hear the cases against Mary Barnes and Elizabeth Seager.
[00:22:27] Josh Hutchinson: Mary Barnes pleaded not guilty.
[00:22:30] Sarah Jack: The jury convicted her.
[00:22:33] Josh Hutchinson: Elizabeth Seager also pleaded not guilty.
[00:22:36] Sarah Jack: She was acquitted.
[00:22:38] Josh Hutchinson: The jurors who believed her to be guilty submitted a written statement on January 12th, 1663, explaining why they would've convicted her.
[00:22:48] Sarah Jack: She had been acquainted with people who had recently been accused of witchcraft.
[00:22:52] Josh Hutchinson: Including Mary Sanford and Goodwife Ayers.
[00:22:56] Sarah Jack: One of whom had been executed, the other had escaped.
[00:22:59] Josh Hutchinson: Seager had learned to knit from one of these other women.
[00:23:04] Sarah Jack: Magistrate John Allen pressed Seager on this knitting issue.
[00:23:08] Josh Hutchinson: And Seager eventually admitted she knew the woman better than she'd been leading them to believe.
[00:23:14] Sarah Jack: Elizabeth Seager claimed she hated Goodwife Ayers.
[00:23:17] Josh Hutchinson: But the jury wasn't buying it.
[00:23:19] Sarah Jack: At one point, Goodwife Seager said, "they seek my innocent blood."
[00:23:24] Josh Hutchinson: John Allen asked, "who?"
[00:23:26] Sarah Jack: Seager said, quote, "everybody."
[00:23:30] Josh Hutchinson: When she was told she might be tried by swimming, she replied, "the devil that caused me to come here can keep me up."
[00:23:37] Sarah Jack: The majority of jurors did not believe accusations of flying had been proved legally.
[00:23:42] The same court of January 6th, 1663 decided to sequester escapee James Wakely's estate but allow his wife Alice to maintain the use of the property for the time being.
[00:23:52] Josh Hutchinson: Mary Barnes was hanged on January 25th, 1663.
[00:23:58] Sarah Jack: She was the last person hanged for witchcraft in Connecticut.
[00:24:01] Josh Hutchinson: On March 5th, 1663, the quarterly court held in Hartford awarded jailer Daniel Garrett 21 shillings for keeping Mary Barnes for three weeks.
[00:24:12] Sarah Jack: Thomas Barnes was charged for this expense.
[00:24:15] Josh Hutchinson: Garrett earned six shillings a week plus unspecified fees for keeping the Greensmiths.
[00:24:21] Sarah Jack: The length of their imprisonment is not disclosed in the document.
[00:24:25] Josh Hutchinson: However, it is possible they and Mary Barnes remained jailed until the 25th of January.
[00:24:32] Sarah Jack: The March 5 court ordered the continuation of the sequestration of James Wakely's estate.
[00:24:37] Josh Hutchinson: Of the six people tried for witchcraft during the Hartford witch-hunt, four were convicted and two were narrowly acquitted.
[00:24:46] Sarah Jack: The hunt entered a new phase following the January 1663 executions,
[00:24:51] Josh Hutchinson: Accusers were no longer actively naming witches.
[00:24:55] Sarah Jack: However the witch-hunt did not entirely die off.
[00:24:59] Josh Hutchinson: And Elizabeth Seager's tribulations were far from over.
[00:25:03] Sarah Jack: She was indicted for three crimes.
[00:25:06] Josh Hutchinson: Witchcraft, blasphemy, and adultery.
[00:25:10] Sarah Jack: She pleaded not guilty.
[00:25:12] Josh Hutchinson: The court acquitted her on the witchcraft and blasphemy charges, but convicted her of adultery on July 2nd, 1663.
[00:25:21] Sarah Jack: And John M. Taylor says that she got everything that was coming to her in the courts.
[00:25:28] Josh Hutchinson: And Moyer says Mary Barnes may have been charged with adultery. That might be what the arrest warrant was issued for in 1649. And it does seem like many of these women had a scandalous, according to their neighbors, past and that there was at least gossip and rumor about their moral turpitude.
[00:25:55] Sarah Jack: Elizabeth was tried again for witchcraft on June 26th, 1665.
[00:26:01] Josh Hutchinson: This time she was convicted.
[00:26:03] Sarah Jack: Mrs. Miggat testified that Elizabeth Seager attempted to recruit her to be a witch.
[00:26:09] Josh Hutchinson: Seager allegedly said, quote, "God was naught. God was naught. It was very good to be a witch."
[00:26:16] Sarah Jack: And ,"she should not need fear going to hell, for she should not burn in the fire."
[00:26:21] Josh Hutchinson: Miggat also claimed Seager once muttered something unintelligible, which caused Miggat to flee in terror.
[00:26:29] Sarah Jack: Mrs. Miggat further stated that, quote, "a little before the flood this spring, Goodwife Seager came into their house, on a moon shining night, and took her by the hand and struck her on the face that she was in bed with her husband, whom she could not wake. And then Goodwife Seager went away, and Mrs. Miggat went to the door, but darst not look out after her.
[00:26:49] Josh Hutchinson: Daniel and Margaret Garrett testified that Goodwife Seager had told them she had sent Satan to tell people she was not a witch.
[00:26:58] Sarah Jack: Goodwife Garrett said she asked Seager why she had "made use of Satan to tell them, why did she not beseech God to tell them she was no witch?"
[00:27:06] Josh Hutchinson: Seager replied that Satan knew she was no witch.
[00:27:10] Sarah Jack: Edward Stebbins, Stephen Hart, Sr., and Josiah Willard testified that Goodwife had used scripture to justify her sending Satan.
[00:27:17] Josh Hutchinson: She had cited Acts chapter 19, verses 13 through 16.
[00:27:22] Sarah Jack: Acts 19:13, King James Bible, "then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus saying, 'we adjure you by Jesus whom Paul preacheth.'"
[00:27:36] Josh Hutchinson: Verse 14, "and there were seven sons of one Sceva, a Jew and chief of the priests, which did so."
[00:27:45] Sarah Jack: Verse 15, quote, "and the evil spirit answered and said, 'Jesus I know, and Paul I know, but who are ye?'"
[00:27:51] Josh Hutchinson: Verse 16, " and the man in whom the evil spirit was leaped on them and overcame them and prevailed against them so that they fled out of that house naked and wounded."
[00:28:03] Sarah Jack: Seager was saying she had commanded Satan with the authority of Jesus' name to tell her neighbors that he did not know her.
[00:28:10] Josh Hutchinson: He knew she was not one of his own.
[00:28:13] Sarah Jack: According to Goodwife Garrett, William Edwards told Elizabeth Seager that she flew.
[00:28:18] Josh Hutchinson: She "replied that Edwards made her fly."
[00:28:22] Sarah Jack: Goodwife Garrett then told Seager, "you own you did fly."
[00:28:25] Josh Hutchinson: Goodwife Seager replied, "if I did fly, William Edward made me fly."
[00:28:30] Sarah Jack: Goodman Garrett confirmed his wife's testimony.
[00:28:35] Josh Hutchinson: Goodwife Garrett then told a story about a good cheese gone bad.
[00:28:40] Sarah Jack: She said she had once made a most excellent cheese, at a time when Goodwife Seager was husking corn in the Garrett barn.
[00:28:48] Josh Hutchinson: Garrett asked her husband to bring her the special cheese.
[00:28:51] Sarah Jack: When she got the cheese, one side was filled with maggots.
[00:28:55] Josh Hutchinson: Garrett cut off the bad part and threw it in the fire.
[00:28:59] Sarah Jack: At that moment, Elizabeth Seager cried out in pain so loudly that Garrett heard her from the house.
[00:29:05] Josh Hutchinson: Seager then came into the home crying of pain.
[00:29:09] Sarah Jack: She sat wringing her body and crying out, "what do I ail? What do I ail?"
[00:29:14] Josh Hutchinson: Goodman Garrett again confirmed his wife's testimony.
[00:29:18] Sarah Jack: This is another instance of the folk belief that witches reacted when objects they'd bewitched were burned.
[00:29:24] Josh Hutchinson: Goodwife Watson said that when she told Elizabeth Seager that Ann Cole's mother wanted to see her, Seager replied that she knew Ann was crying out against her.
[00:29:35] Sarah Jack: Seager said, "they missed their mark. They aimed at me. Why do they not lay hold of others as well as me? Why do they lay hold of the chief actor herself?"
[00:29:44] Josh Hutchinson: Watson replied, "if you know others to be chief, why do you not discover them?"
[00:29:49] Sarah Jack: Seager said she would in due time.
[00:29:52] Josh Hutchinson: On July 8th, 1665, governor John Winthrop Jr. met with magistrates to discuss the cases of Hannah Wakeman Hackleton and Elizabeth Seager, who had both been convicted of felonies and faced the death penalty.
[00:30:07] Sarah Jack: "The Governor declared that it was his desire that the matter might be respited to a further consideration for advice in those matters that were to him so obscure and ambiguous and the issue is deferred."
[00:30:18] Josh Hutchinson: On May 18th, 1666, Elizabeth Seager was finally released from imprisonment.
[00:30:24] Sarah Jack: At a special session, the Court of Assistants declared that the jury's guilty verdict did, quote, "not legally answer the indictment."
[00:30:31] Josh Hutchinson: In addition to the trials of six witchcraft suspects, eight other individuals were caught up in the web of accusations.
[00:30:40] Sarah Jack: Some moved before being arrested, others managed to escape, and one couple may have sued their accusers to escape prosecution.
[00:30:48] Josh Hutchinson: According to Increase Mather, who wrote of the incident in his 1684 book, An Essay for the Recording of Illustrious Providences, a man and woman named by Ann Cole were forced to undergo the swimming test.
[00:31:02] Sarah Jack: The two had their hands and feet bound and were thrown in the water.
[00:31:07] Josh Hutchinson: Rather than sink, as an innocent person would do, each of these victims floated "after the manner of a buoy, part under, part above the water."
[00:31:17] Sarah Jack: A witness volunteered to be the Guinea pig in an experiment to see if an innocent person would also float like a buoy.
[00:31:24] Josh Hutchinson: After being "gently laid on the water, he immediately sunk right down."
[00:31:30] Sarah Jack: Mather went on to write that the swimming test was not admitted as legal evidence.
[00:31:35] Josh Hutchinson: And they were not, quote, "proceeded against on any other account."
[00:31:40] Sarah Jack: Mather ends by saying the couple, quote, "very fairly, took their flight, not having been seen in that part of the world since."
[00:31:47] Josh Hutchinson: This last comment leads to theories that the mystery couple was the Ayers, who escaped.
[00:31:53] Sarah Jack: The other couples involved were the Sanfords, Greensmiths, and Blackleaches, and none of them took flight.
[00:32:00] Josh Hutchinson: No recorded indictments exist to show that the Blackleaches were ever proceeded against. However, they did not need to flee in order to escape trial.
[00:32:10] Sarah Jack: Mr. John Blackleach was a prominent figure in the community
[00:32:14] Josh Hutchinson: When John died in 1683, his estate was valued at 374 pounds.
[00:32:20] Sarah Jack: And he had likely already given portions to his adult children.
[00:32:24] Josh Hutchinson: Judith Varlet, a Dutch woman, was another person arrested for witchcraft in 1662.
[00:32:30] Sarah Jack: She was released when Connecticut officials received a letter from her brother-in-law, who happened to be New Netherlands Governor Peter Stuyvesant.
[00:32:38] Josh Hutchinson: Judith moved to New Netherlands after she was freed.
[00:32:42] Sarah Jack: Later she married Nicholas Bayard and lived on High Street in Manhattan.
[00:32:46] Josh Hutchinson: Another accused person, James Wakeley, escaped to Rhode Island.
[00:32:52] Sarah Jack: He left behind his wife Alice and his children.
[00:32:55] Josh Hutchinson: His estate was sequestered, but his wife was allowed to continue to use it.
[00:33:00] Sarah Jack: He came back to Connecticut in 1665.
[00:33:03] Josh Hutchinson: But was met by renewed allegations of witchcraft.
[00:33:07] Sarah Jack: He turned around and returned to Rhode Island.
[00:33:10] Josh Hutchinson: As we mentioned last week, Henry Palmer and his wife also fled the Hartford Witch-Hunt.
[00:33:16] Sarah Jack: They likely settled in Rhode Island, where Henry Palmer successfully sued Stephen Sebeere for calling his wife a witch in 1673.
[00:33:24] Josh Hutchinson: No indictment is known to have been issued in the case of Peter Grant's wife.
[00:33:28] There's more to the Ann Cole story. In April 1664, her family was visited by great tragedy, and old friends paid her a visit, according to Increase Mather, in his book, An Essay for the Recording of Illustrious Providences, Wherein an Account is Given of Many Remarkable and Very Memorable Events, Which Have Happened this Last Age, Especially in New England.
[00:34:05] Mather writes:
[00:34:08] " On the 28th of April A.D. 1664, a company of the neighbors being met together at the house of Henry Conliff in Northampton in New England to spend a few hours in Christian conferences and in prayer, there happened a storm of thunder and rain. And as the good man of the house was at prayer, there came a ball of lightning in at the roof of the house, which set the thatch on fire, grated on the timber, pierced through the chamber floor. No breach being made on the boards. Only one of the joices somewhat raised.
[00:34:45] Matthew Cole, who was son-in-law to the sad Conliff, was struck stone dead as he was leaning over table and joining with the rest in prayer. He did not stir nor groan after he was smitten, but continued standing as before, bearing upon the table. There was no visible impression on his body or clothes. Only the sole of one of his shoes was rent from the upper leather.
[00:35:12] There were about 12 persons in the room. None else received any harm. Only one woman who is still living was struck upon the head, which occasioned some deafness ever since. The fire on the house was quenched by the seasonable help of neighbors."
[00:35:30] And Mather also writes, " for I am informed that when Matthew Cole was killed with the lightning at Northampton, the demon which disturbed his sister Ann Cole, forty miles distant in Hartford, spoke of it, intimating their concurrence in that terrible accident."
[00:35:51] Sarah Jack: And so ends the story of the Hartford witch-hunt.
[00:35:53] Here's Mary With a Minute With Mary.
[00:35:57] Mary Bingham: Goody Bassett.
[00:36:00] Goody is short for goodwife. This term referred to a married woman of middle to lower class in colonial times, and it was often how women were referred to in the court records. Goody Bassett was one of those women. The only reason historians know of her existence is because Goody was most likely hanged for a crime she did not commit, witchcraft.
[00:36:25] Historians only know that fact based on one surviving colonial court record, which stated, and I quote, "the governor, Mr. Cullick, and Mr. Clarke are desired to go down to Stratford to keep court upon the trial of Goody Bassett for her life." End quote. That's it. One court record. Nothing else exists, of which we know.
[00:36:50] I understand the patriarchal society of the time. However, my heart today remains baffled that the court clerk did not identify Goody by her given name. She was a unique person who lived and breathed and led a meaningful life. Goody was loved by her family. She was a wife and a daughter to people who cared about her.
[00:37:14] Guess what? There are people who still care about Goody. We are the army of activists, historians, and descendants, and politicians who are working tirelessly to overturn the convictions of Goody and all of those falsely convicted of witchcraft in colonial Connecticut. We care. My goal and the goal of my colleagues, Sarah Jack, Joshua Hutchinson, Beth Caruso, Tony Griego, State Representative Jane Garibay and State Senator Dr. Saud Anwar, is to find out Goody Bassett's given name to her at birth so that she can one day be identified as a person in her own right. Not only that, but we plan to identify all of the Goodys who have yet to be properly identified with their given names.
[00:38:07] Thank you.
[00:38:09] Sarah Jack: Thank you, Mary
[00:38:12] Josh Hutchinson: And now here's Sarah with End Witch Hunts News.
[00:38:17] Sarah Jack: End Witch Hunts News.
[00:38:19] Actual witch Hunts are occurring weekly. Witch hunts are still targeted blame and punishment toward vulnerable people for misunderstood circumstances. Here's a headline from Ghana, Mother of Seven and Elderly Man Lynched on Witchcraft Suspicion in Zakpalsi. It does not get easier to tell you about these individuals and what happens to them. It's horrific. Here's the report.
[00:38:43] "On Sunday, May 7th, 2023, in the farming community of Zakpalsi located in the Mion District of the Northern Region, Ghana, two individuals were allegedly lynched on suspicion of practicing witchcraft. The victims were identified as Imoro Safura, a middle-aged mother of seven believed to be in her forties, and Mbaa Chirfo, a man in his early sixties.
[00:39:04] According to reports from sources within the Zakpalsi community, Imoro Safura sought refuge at at the forecourt of the Zakpalsi Chief palace, but she was chased down and lynched there. Mbaa Chirfo, on the other hand, was killed at his residence. The community members accused both individuals of allegedly causing sickness for a woman by employing the services of a soothsayer. In response to the accusations, the youth of the community organized themselves and launched an attack on the two victims, leading to their tragic deaths. It is worth noting that both of the victims denied the allegations."
[00:39:40] What were you doing on Sunday, May 7th? I was meeting with Dr. Leo Igwe for the first time in person. He is visiting the United States and doing talks on humanism, religious freedom, and witch hunts. He happened to kick it off in Denver, where I am. That was a great surprise. It was an exciting moment for me to get to meet Leo face-to-face and connect with him about all that is going on in our world around witch phobia. Next week, co-host Josh Hutchinson, myself, and Dr. Igwe will be visiting witch trial historical sites in the Salem and Hartford area.
[00:40:08] Leo will be giving talks about his work with alleged witch victims like Imoro and Mbaa. When he is on the ground in Nigeria, he intercedes on their behalf with support from NGOs and Advocacy for Alleged Witches. He negotiates for local government services and safety through the authorities, if the victim is lucky enough to reach protection. Imoro was not. Did you catch that she fled to the community leader and was still lynched there by the angry youth?
[00:40:33] Dr. Leo personally checks on attack victims, goes to them, connects with them, and makes sure they know that they are not alone. He does this for the survivors. Just a glance at the weekly news reveals that many are murdered and do not get a chance to start over or to meet Leo. You can have the opportunity to meet this great advocate. Please come see us May 16th through the 18th at one of his talks.
[00:40:53] Power structures around religion, familial status, age, gender, and falsely-attributed causes of misfortune universally contribute to circumstances like these and fuel witch hunts past and present. You can learn more about the past and modern stories of the people harmed by this merciless conduct in any of our expert-filled episodes. Join us every week to hear the latest important conversation. The accusation details from witch trial primary sources are jaw dropping. The news of current attack victims across the globe is jaw dropping. We ask, why do we hunt witches? How do we hunt witches? How do we stop hunting witches? Messaging that clarifies how power structures around religion, familial status, age, gender, and falsely-attributed causes of misfortune universally contribute to the circumstances of witch hunts past and present.
[00:41:40] Share the attack news. Share a podcast episode. Read a book. Write a post or blog. Write to a politician or diplomat. Donate money to the organizations that are creating projects that intervene in the modern communities where witch Hunts thrive. You can financially support the production of the podcast.
[00:41:56] This is the month that the Salem, Massachusetts area and Hartford and Farmington, Connecticut are getting a rare and important visit from Dr. Leo Igwe, director of the Advocacy for Alleged Witches nonprofit organization. It is an incredible honor for Josh and myself to organize a week of speaking engagements during his speaking tour in the United States and to accompany him as he speaks in places of historical significance to early American colony witch trial history. You can follow Dr. Leo Igwe on Twitter @leoigwe to see how he is advocating on the ground in the victim communities in real time as these individuals are experiencing being accused and hunted.
[00:42:30] The first event at the Salem Witch Museum is virtual, but Dr. Igwe will be with us in Salem touring the historic sites guided by a local seasoned in the history, Mary Bingham. Tuesday, May 16th, 2023 is your chance to experience a very special evening of in-person conversation with Leo at the Rebecca Nurse Homestead in Danvers. Please see the Facebook event for details. Isn't this a great week? Make sure you mark your calendars.
[00:42:53] Next, you can enjoy an in-person speaking event with Dr. Igwe at Central Connecticut State University on Wednesday, May 17th at 6:00 PM. While in the Hartford area, Leo will be touring known witch trial historic sites with author Beth Caruso. On Thursday afternoon, May 18th at 4:00 PM, Leo will be presenting at the Stanley-Whitman House living history center in Farmington, Connecticut. Look for Facebook events for all of these occasions posted by our social media. Come hear Leo. Invite your friends and family. See you there.
[00:43:21] Get involved. Visit endwitchhunts.org. To support us, purchase books from our bookshop, merch from our zazzle shop, or make a financial contribution to our organization. Our links are in the show description.
[00:43:32] Josh Hutchinson: Thank you, Sarah.
[00:43:35] Sarah Jack: You're welcome.
[00:43:36] Josh Hutchinson: And thank you for listening to Thou Shalt Not Suffer: The Witch Trial Podcast.
[00:43:41] Sarah Jack: Join us again next week.
[00:43:43] Josh Hutchinson: Subscribe wherever you get your podcasts.
[00:43:46] Sarah Jack: Visit us at thoushaltnotsuffer.com.
[00:43:49] Josh Hutchinson: Remember to tell your friends, family, acquaintances, neighbors, and anyone you meet about the show.
[00:43:56] Sarah Jack: Please support our efforts to End Witch Hunts. Visit endwitchhunts.org to learn how.
[00:44:02] Josh Hutchinson: Have a great today and a beautiful tomorrow.
[00:44:05]
Welcome back friend of the podcast Andy Verzosa, Executive Director of the Stanley-Whitman House in Farmington, CT. The Stanley-Whitman House is an award-winning living history museum and home of the Mary Barnes Society, which honors Farmingtonโs only witch trial victim. Andy discusses all the wonderful people that have come together over the years to make the history come alive, including witch trial history. He explains how prosopography enriches the understanding of time periods. Enjoy this welcoming and reflective episode that paints the picture of how Connecticut is working to understand and honor the history of its land.
[00:00:00]
[00:00:20] Josh Hutchinson: Welcome to Thou Shalt Not Suffer: The Witch Trial Podcast. I'm Josh Hutchinson.
[00:00:26] Sarah Jack: And I'm Sarah Jack.
[00:00:28] Josh Hutchinson: In this episode, we talk to you Andy Verzosa, executive director of the Stanley-Whitman House in Farmington, Connecticut.
[00:00:35] Sarah Jack: The Stanley-Whitman House is an award-winning living history museum and home of the Mary Barnes Society, which honors Farmington's only witch trial victim. The society holds an annual Mary Barnes Day on January 25th, the anniversary of her hanging.
[00:00:51] Josh Hutchinson: The House recently received two Awards of Merit from the Connecticut League of Historical Organizations.
[00:00:57] Sarah Jack: One award was for their book, Memento Mori: Remembered Death.
[00:01:02] Josh Hutchinson: The other was for their play, The Last Night, which tells the story of witch trial victims Rebecca Greensmith, Nathaniel Greensmith, and Mary Barnes.
[00:01:11] Sarah Jack: Today you're gonna hear us talk about all the pieces that come together.
[00:01:15] Josh Hutchinson: Andy Verzosa tells us about all the wonderful people that have come together over the years to make the history come alive, including witch trial history.
[00:01:24] Sarah Jack: You'll learn how prosopography enriches the understanding of time periods.
[00:01:29] Josh Hutchinson: Andy talks to us about operating a museum and running their many programs.
[00:01:36] Sarah Jack: You'll hear a little bit from behind the scenes on what it takes to make these programs come alive.
[00:01:45] Josh Hutchinson: Talk about the importance of visiting local museums.
[00:01:50] Sarah Jack: They have wonderful art installations that you'll hear about.
[00:01:53] Josh Hutchinson: And you'll learn about witch trial victim Mary Barnes, and we'll learn about her connection to the Memento Mori Cemetery, which the Stanley-Whitman House operates.
[00:02:08] Sarah Jack: They support the exoneration. Hear a local's perspective.
[00:02:13] Josh Hutchinson: The board presented the Judiciary Committee with written testimony in support of House Joint Resolution 34, Resolution Concerning Certain Witchcraft Convictions in Colonial Connecticut, and we'll learn why Andy is excited about exoneration.
[00:02:35] Sarah Jack: You'll walk away from this episode feeling the importance of history and motivated to find out what's available in your community.
[00:02:45] Andy Verzosa is the executive director of the Stanley-Whitman House, a museum and living history center that collects, preserves, and interprets the history and culture of Farmington, Connecticut. His background in the arts blends into his passion for creating touchable history. Stanley-Whitman House teaches through the collection, preservation, research, and dynamic interpretation of history and culture. Programs, events, classes, and exhibits encourage visitors of all ages to immerse themselves in history by doing, acting, questioning, and engaging in colonial life and the ideas that form the foundation of that culture.
[00:03:19] Andy Verzosa: It's hard to get people's attention. There's so much competition for news and good news. And as the quality of news is complex, what you get and when you get it, and particularly around something about witches. When people think about witches, they think of Salem, they think of Bewitched, they think of different things through popular culture and Hollywood.
[00:03:46] But what I found when I started my job in 2018, I had no idea about the Connecticut witch panics and trials in Connecticut. None at all. I was familiar with the Salem Witch Trials and what happened there, mostly because there was actually Reverend Burroughs, who lived in Maine, actually in, in my town, Portland, Maine, which was called Falmouth at that time. And it had been, this is like the late 1600s. The Wabanaki Confederacy had wiped out the settlement there in Casco, which would be what is today Portland, Maine, and he went to a southern part of what we call Maine today, and to a place called Wells. And while he was there, he was apprehended, taken without much notice, any preparation. And by the end of that summer that year, he was executed. So I knew a little bit about that, because he was a reverend and he was a male, and I of course knew about Salem through popular culture.
[00:04:53] I had no idea when I moved to Connecticut that there were witch trials ,that there were people that were accused, indicted, and hanged , 11 people that we know of. Over 40 people were accused and some didn't lose their lives, but their, maybe their livelihoods were damaged. And we know the damage that has done. And it's certainly what I've read since.
[00:05:18] And part of what is great about the exoneration perspective, exoneration of those accused of witchcraft in Connecticut is this intergenerational trauma, the legacy of this, the way that we think about things, the way that we use words. All these things are gonna maybe be reconsidered and changed in a good way, so there's a reckoning, which I really excited to be a small part of through the work that I do at Stanley-Whitman House.
[00:05:46] Sarah Jack: Can you tell us about the history of the Stanley-Whitman House and your role?
[00:05:53] Andy Verzosa: I'm the executive director at Stanley-Whitman House. It's a small museum, and we have a program there where we do living history. We give house tours. We have school children come in and have field trips come in and homeschool students come in. We have scouts that come in for different programs. They may even do a project at the house to earn, like an Eagle Scout award, things like that. So we're really very engaged in part of the community. When people think about Stanley-Whitman house, they think about maybe when they were in school, they went there on a field trip, and now their children are going there on a field trip kind of place.
[00:06:34] And we sometimes have legacy folks come. In fact, we have someone on our board, our board chair, her husband's grandmother was one of the early caretaker-directors. So in exchange for being able to live at the Stanley-Whitman house, which was then called the Farmington Museum, she was able to live there, but she was obligated to keep it open certain times of the week and for certain hours of the day.
[00:06:58] It's a 1720s building. It's a living history center, and we have public spaces where we have folks do research. We will offer hearth-cooking, for example. We have gardens. The gardens have been, probably, during covid, one of the saving features of our being able to stay open, because we had what I call a museum without walls. We were able to do programs and have people visit us and still go to work every day, because we could do concerts outside, we could do our foodways programs partially outside. I did an artist intervention program in our gardens and we use our cemetery, our Memento Mori Cemetery, which has a connection to Mary Barnes, which I can get into as well. But we would give tours there. We would do gravestone cleaning workshops.
[00:07:53] So we really do quite a bit of showing people what colonial life was like, through things like plants and food, through the trades. We also will have people come in to give talks and do programs. And again, through Covid, during the last 3 years, we've been using online programs. So I never knew how to do a Zoom until Covid. I never did panels until I worked with Virginia Wolf, Beth Caruso, and Tony Griego in 2021, when I was doing a series of online panels with them, each featuring what they did and then having a group panel in observance of Mary Barnes Day.
[00:08:40] As you know, recently, we just did The Last Night, a play that I commissioned and produced through the museum. I hired Virginia Wolf and Debra Walsh to come in and write a play about the last night that Mary Barnes and Rebecca Greensmith had. And we did both a live performance, and we recorded and then put together on January 25th the actual commemoration date 360 years of their hanging. We had that online, which was very well attended.
[00:09:18] I'm chief cook and bottle washer at the museum, so there's no production team. I'm doing the production, as you probably well know, doing what you guys are doing.
[00:09:25] I am the happy beneficiary, the recipient of wonderful research by my predecessor, Lisa Johnson. And Lisa has been with the museum for over 20 years. She started out as a volunteer, was on their board, but then had become the director of Stanley-Whitman House for 20 years. One of the things that she was interested in, and I will point out, is that since like 1999 she had a group that she led that did research about a woman named Mary Barnes.
[00:10:05] I've seen video where she mentions how she found it curious by reading a passage in Christopher Bickford's Farmington book, which is like Farmington 101, a mention about Mary Barnes. And it was a curious mention, and it really precipitated her looking into who this woman was that was accused, indicted and hanged. And one of the last people to be hanged in Connecticut. I have actually two documents which we're gonna scan, and I just gotta make sure that everything's done, and we have to make sure the citations are in the documents here.
[00:10:40] So before I release things, I like to make sure those things are done cuz like we like to know where things come from, right? We wanna credit people properly. And so I may just not have found that, but I have found these papers, and one is called "In a Preternatural Way: the Witchcraft Trial of Mary Barnes." This was presumably finished October 28th, 1999. And then the other is "The Witchcraft Trial of Mary Barnes Part Two." And that was finished dated October 2000. And she gives credit to her volunteers and staff, those that helped her do the research.
[00:11:15] For example, I like mentioning people's names, because it takes a village, right? So there's one woman named Joanne Silverio. She was an admin at the museum. Another woman was Betty Kelly, who was a longtime volunteer at the museum. She actually recently passed. But she was researching records at the church, First Church of Christ Congregational in town, and she worked with an investigative reporter who volunteered, Lisa Backus, who would dig into different archives. And then she mentions some other resources.
[00:11:47] But why I mentioned those people is that our museum, what I think is a great legacy and a great feature of our museum is that I have volunteer researchers today who come in every Wednesday, once a week. They come in the morning. They stay until mid afternoon. And they research things that I ask them to look into or things of their own interest. And it has resulted in much like these early papers that Lisa led. We did last year a book on the Momento Mori Cemetery, where we did 23 vignettes of people buried, out of the 800-odd graves that we know of people buried there.
[00:12:25] We were able to publish this book featuring 23 of those folks, and then we did what was called the Journal of Farmington History. So they're topics that my researchers are interested in. And so I provide the vessel for them to present it, to publish their works, which is I think a great thing to do in the area of public history.
[00:12:46] For me, Stanley-Whitman House was an early proponent of the witchcraft research. In, I believe 2009, got a grant and Lisa Johnson, my predecessor, was part of a co-director, a person who led an effort to go to different repositories where they thought different primary resources might be or secondary resources. And they put that all together. They got a grant from the Connecticut Humanities, and they put that together, and they activated a whole group of people in the museum world and in these historic house museums and the Connecticut State Library.
[00:13:26] And so that got attention. And then in this early time of activity around this work around Connecticut witch trials and panics, Lisa put together plays, right? So some of them were literally having volunteers, and they called them the Roundabout Players, who would act different roles. And so one of those actors, one of those volunteer actors happened to be Virginia Wolf. So early on in the two thousands, mid to late two thousands, she's portraying Mary Barnes. And other people in the community are playing other roles in the trial. Cause we know that the trial records were there, and they were able to create a play from that by reenacting that trial.
[00:14:21] You know that's a lot of activity, believe it or not, when you're trying to run a museum and doing that research, activating volunteers to do the research and to do the acting as part of the Roundabout Players. And Lisa went to other places and presented her papers, that, that were put together from the researcher's efforts. So she was able to talk about Mary Barnes, and she was able to do that by, focusing the research on, predominantly, Thomas Barnes, cuz there was more information known about him, for example.
[00:14:54] So that word prosopography, putting together information about someone that there's no information about directly, but building that, the facts, the information around someone to get a an idea of what that person was like, how they lived, who they lived with, what they believed in, what other people did around them. There's a lot of information that you can surmise, right? So I love that. And I love that we do that at our museum.
[00:15:21] One of our volunteers, her name is Sherra Palmer. She's been a long time volunteer. She actually was at the museum before Lisa was there, volunteering. And she calls what she does collecting crumbs. And eventually they aggregate, and they make a piece of cake. And I love that metaphor. And when Sherra, who still comes to the museum with her research team, Betty Coykendall and Kate Lindsay Rogers.
[00:15:49] Sherra will come in, and she'll have books. She'll like a little cardboard box full of papers and notebooks and post-its and books. And sometimes the books look like a porcupine of post-its, interleaved with all these post-its and slips of paper, and I'll ask her about something and she'll come in the next week, and she'll have pulled out a hard file or a book or bringing in a magazine.
[00:16:11] And she just is a wonderful resource. And because her hands have been in it for so many years, we're talking decades, and she's such a great human, right. She synthesizes this information and she has great recall. She's just a great resource for me and the museum, helping with these projects.
[00:16:32] Our other researcher, Betty Coykendall, she's was the town historian. And by the way, Lisa Johnson is now the town historian since she's retired from the museum. But as town historian, she knows where to get things, and she's meticulous in her gathering of facts and ordering things and putting them all together and really ferreting out information. It's fascinating to watch these women work together. And then Kate, who works with them, she has more facility of going online and researching things online. And also she was an a teacher, she was an English teacher, so she was able to, use those skills to synthesize the information, to put it together so that we could start creating drafts, say for example, before the Momento Mori book or for the Farmington Journal of History.
[00:17:19] I love my volunteer researchers, and I love our docents and our actors, who come in, and when we have school children come in, and we're trying to teach about, say the Revolutionary War, we have our actors portray living people that actually lived in Farmington and maybe people who lived in the house. We have programs where annually we have what's called Candlelight Tours. So we have the Ghost Walk Tours in the cemetery, and we have people that portray actual people. And we research those roles, and we try to make it right size for the audience that we have, and people wear the right costumes, and we try to use things from the time period. If it's a soldier that is talking about the Revolutionary Wars, a militiaman, they'll be dressed that way and have all the accoutrements. It's authentic.
[00:18:14] I'll just tell you one, one quick thing about our docents and volunteer actors. We just did a presentation at our library for Farmington Public Schools for our Revolutionary War program. And so I had an intern, Nicole Moulton. I had her start out in the very beginning of her internship research colonial toys, put together a list, and get everything that you can, all the information that you can find, and let's put it together. And so eventually several pages became one hot sheet of several games. And then I said, "what we're gonna do is we're gonna use this information, and it's gonna be part of a demonstration at a family night for the social studies program. And so you are gonna give that presentation, and we're going to have our folks there demonstrate and interact with the students, cuz every kid loves games." And from Jacob's Ladder to tops to a variety of other toys, we were able to engage students.
[00:19:14] And at the same time we had another person, I actually had our interns and staff put together a play around a skit called Telling the Bees, which is a tradition that these Englishmen have brought over with them to the colonies. And you probably recall that when Queen Elizabeth had passed, the royal beekeeper went and told the bees that she had passed. So it's this tradition that was brought here. And actually Solomon Whitman, who lived in the museum, in our historic house, he, in his old age, part of his contribution to the family, to keeping the farm going was that he took care of the bees. So our skit was to have his daughter-in-law, Lois Dickerman Whitman, tell the students and their families about the passing of Solomon Whitman. We had the bee skep, she was in the clothing, and she did the whole skit.
[00:20:11] And then of course, we went into the demonstration of games with Nicole. And that was really well done by our volunteer, Anne Meo. So, it takes a lot of effort to do all these things. If you're a painter, right, you've gotta have all the different paints and all the different medium and all the different surfaces to paint on. And in order to get something done, you just have to have all your options, and then you have to have skilled people to do all the work. And so that's my job is to, behind the scenes, pinch and prod people to do the work.
[00:20:40] Sarah Jack: I love hearing about this. It's one thing to have historic volumes on a shelf that people could come check out and read, but then they're just there, and they may get read, they may not.
[00:20:54] Andy Verzosa: Usually books just stay on a shelf, unless you create an activity. Every intern kind of does the same thing in the first week that all the other interns do. I send them down to the library and organize the books. And then I'll say, "what did you see in the different sections?" Because we'll have things about colonial life. The Tunxis, which just to give a an acknowledgement here, is that Farmington is actually the homeland of the Tunxis people since time immemorial. By going down to the library, I'm able to introduce topics like indigenous peoples, the puritans, the way they lived, about witchcraft. I can talk about enslaved peoples. I can talk about the Revolutionary War. I can talk about our cemetery. I can talk about so many different things just through the library, but I do it by throwing them into it, and I have them write lists and have them focus on an area. And I do try to size them up to see what they might be interested in.
[00:21:50] And then, of course, we do have, apart from our library, we have an archive. So sometimes I'll have people work in a certain area of interest or where I think they might be good or where I need someone to do work, and I'll have them work on, say, gathering information about plants, things like that. Or through letters and journals and daybooks, we can get a lot of information. And I'll have them go through the process of transcribing something and having that experience and having them discover on their own, "hey, there's someone here called Sarah Indian. Why would they call someone Sarah Indian?" And then go through that whole background of how people were recorded that were indigenous, and the things that they did, and the things that they traded with the person who kept that daybook, things like that.
[00:22:37] It's great. I love being able to turn people on to history in that way. And it's really, right now I just have the best bunch of volunteers and interns. I just, they're just, they make my going to work every day a pleasure. I love going to work. I love my job.
[00:22:57] Josh Hutchinson: Yeah, it shows. And it's really interesting that you're talking about the research because we just released an episode with Margo Burns, a Salem historian, and she helped put together the Records of the Salem Witch-Hunt, which is 980 legal documents about the trials, but she's working on a biography of Chief Justice William Stoughton of the court that sat at Salem, and none of his papers have been found. His letters, his records of keeping his land, all that's missing. So she's doing that prosopography you talked about, the approach of looking at his friends, acquaintances, neighbors and going, she traveled to Oxford, England, where he stayed for a decade, and she's looking at other people's journals and documents, trying to find out what did they write about this man.
[00:24:07] Andy Verzosa: It's fascinating. In a way, the work that is done in a place like Stanley-Whitman house when research is being done about a topic and learning about people, particularly about Mary Barnes. There wasn't a lot of information other than the really the trial transcript. There was no information about why she was accused and who, what her accuser said. That information is not available.
[00:24:34] Looking at her relationships with other people, right? Those relationships with the Baileys, for example, who she knew earlier in her life and so places that she lived and things that she might have been involved with in a good or bad way. Relationships to people, places, and things. It's so powerful.
[00:24:54] Again, research is critical. And of course we're talking about people like my predecessor Lisa Johnson. They were very passionate. They were dedicated, right? We have our Wednesday volunteer group, we have our interns, those are people that are, they're committed. They're already doing the work, but getting people to think beyond the surface and really look at the issues about like, why someone would be accused and how that dynamic would happen. And then, the brutal consequences. And putting yourself back in that timeframe, because you can't think the way that we do today. We have to think about, put ourself back in that place, in those circumstances. But still, today, history does repeat itself, as with what you guys do. And I wanted to ask you like, how does that work? How do you internationally speak to people in Africa about witches there? How does that work? You've got some reach.
[00:25:48] Josh Hutchinson: Yeah. We had zoom calls with a couple individuals running organizations who are trying to stop the witch-hunting that's still going on today in those countries. And right now we're just trying to amplify their voice, give them our podcast as a platform and through our social media, echo what they're saying, because they're the ones who live with it. They know what's going on, and they're able to think like the people that are involved, because they're so intimately connected to it. We just want to take what they say and repeat it.
[00:26:32] Andy Verzosa: So what you do and what I do is kindred. So we create the space for people's truth, for their, the story to be told. And I think it's so wonderful what you guys do. It's powerful. Just what happened in the last 48 hours with the news cycles that are going on, and especially what's at play here this year with Jane Garibay and the legislation that's gonna be proposed for the exoneration of Connecticut witches, those accused.
[00:27:02] And I think that's that momentum is building, and it's so fascinating. I'm in awe of how quickly it's coming together, but not surprised, cuz when I think of someone like Beth Caruso who's just, she's just synthesized with the information and such an advocate, right? And she's, of course , a writer in her own right with the books she's written. But being such a great advocate and a great spokesperson, a great person to, incredible person to talk about this. And she's a great listener. I had occasion over the last couple weeks to catch up with her, and of course she went to the play The Last Night, performance or the live stage reading.
[00:27:41] My job is to kinda keep the doors of the museum open, provide that opportunity for engagement to do the good work, to allow people to do the research, to be able to share information to preserve, of course, the collection and the archive and the library and all that.
[00:27:56] Like I said, I didn't know anything about the Connecticut, witch panic and trials. I started my job five years ago. It'll be five years, February 15th, that I'd been there. And I remember like early on, within a few months I got an email asking me, even though I was new, to go to Bridgeport, to attend a commemoration and a dedication of a memorial for Goody Knapp, and I said, "gee I, I'll do it." And I instantly emailed Lisa Johnson, said, "gee, I asked to do this." She wasn't available to do it, and she filled me in and shared some words that I could share there. And that was being thrown in cold, and that was my introduction to Connecticut Witch trials in 2018.
[00:28:44] And then of course, I think the most significant engagement for me getting my hands into it, so to speak, was in Covid, putting together the panels and working with Beth Caruso, Tony Griego, and Virginia Wolf. And then I've done other things too, where I've brought in Richard Ross to talk about the New England witchcraft panics and have him present his perspective.
[00:29:10] And last year actually had Ellen Evert Hopman ,who's a writer. She is a druid, but she came, and she talked about witches and plants, right? So we, I pretty much worked with her to present four different online panels, moderated panels. I asked Virginia to be the moderator, and I did the back end of keeping the webinar going, and of course doing all the things from the museum to promote it and had Ellen talk about plants on the different Celtic Irish festival days, Imbolc, which is, I guess now, right? And Beltane and Lughnasadh and Samhain. And it was books that she had written that corresponded to those festival days.
[00:29:58] It was wonderful, because when you think about, it was an indirect way of acknowledging cunning folk, people that, you know, before there were really doctors, right? That people were close to the land, close to plants, close to natural things to help them cure their ills and their sicknesses.
[00:30:18] And the colonies, when folks came here we know that they brought some things with them, but they were also introduced to a lot of things that were native or indigenous to this place. And who did that introduction? So I'm learning now that there was an exchange between native and non-native people. And what was that like? And it's also mentioned, and it's alluded to in the play of Rebecca Greensmith talks about, "how do you think I made the stout?" It was from plants that she was introduced to by a native people. So I love that awareness, because when you think about what that time was like in the mid-1600s here in Connecticut Colony, in a place like Farmington what was going on? What was shared? What was that exchange? There's not much written about that, but something must have happened, because we know that people were using certain plants over time that were from here, not plants that they brought from home. So I thought that was an interesting thing to be aware of.
[00:31:28] Josh Hutchinson: You're bringing the history to life at the center and in the conversation, how people lived back then, because we live totally different today, most of us, away from the plants and away from the land, and it's really insightful to see how things were in the 17th century, helps you get a foothold in understanding the witch trials. And the plays that you're doing that bring it to life for people are, it's such a wonderful way to do that, because people in Connecticut don't understand that they had witch trials, and you bring it to 'em in an entertaining way.
[00:32:15] Andy Verzosa: And it's digestible, right? And I think selfishly I want to know, and I don't know. So I get to work with people who do know, and I get to bring them in. Or I have people that are interested too, and I get to, say for instance a direct or assign them to do things for the general good of whatever project we're working on.
[00:32:37] I must have been a general or a marshal back in the day, my other life, something. But it's just, I think that's what I'm good at is putting that all together. But I have to say, we have this one gentleman, Dennis Picard, he's a historic interpreter. I first met him early on, and he was doing our Maple Day program. So in New England it's a time honored tradition of tapping trees to get sap to evaporate, to make maple syrup or maple sugar. And I took it for granted, that it was just a New England thing.
[00:33:06] It's big in Maine. Everyone loves maple syrup and all that. But I learned so much more about. One thought was that indigenous people showed people how to make it right, and then it was adopted very quickly, cause making maple syrup or maple sugar was not something that was done in Europe necessarily. And so it was one of the sweeteners here. Of course there was cane sugars, but that was made somewhere else brought up. But this was something that even Benjamin Franklin could get behind, right? And let's say you could do this here, it's cheaper. You're supporting the local economy. There's a lot written about his interest in maple syrup, sugars.
[00:33:50] But Dennis, I engaged him to start doing our hearth cooking programs, and it became a monthly thing. And so it was more than just demonstrating how to make food or do things. You had a fire and or even how to a light a fire was really all the stories that come with it that he knew. And he's been doing this a long time. So I love that, being able to bring someone in like that.
[00:34:16] Another person I brought in and this really relates to again, the time of Covid, and we're coming up on the anniversary of John Jennison's passing last year. I think he died on February 4th. He was actually an intern of mine years ago at a business that I had, and he had some success in New York as a comic book illustrator. And he was an impresario who did all these things around Comic-Con and things that young people do that I don't do, but I was aware that I knew he was really talented and a great artist, draftsman, and so I knew him.
[00:34:52] We've been keeping in touch, and I was at Stanley-Whitman, and I was really trying to figure out how can I engage or get people of a certain age interested in making maple syrup or about Mary Barnes or telling the bees, any of these things that I thought were worth sharing with other people that would give people an idea about colonial life and different aspects of it? And he and I worked on, I would come up with the ideas and the stories and work on the copy, and he would illustrate an eight and a half by eleven history graphic.
[00:35:32] But one of the things that we did is we did one about the hanging of Mary Barnes, and we used a tree as a central figure to help divide up the different areas where we could have the different other images, where we could show the people that were at the trial. We could show Mary Barnes with a head down. We do use a noose in that. And we're able to give a very simple, abbreviated, what comics do in those little strips, and it's presented in such a way that it's eye-catching, and it's very quick. And John did that for us. And I'm always trying to think of different ways to get people to get interested.
[00:36:11] Sarah Jack: Thanks for sharing about John.
[00:36:14] Andy Verzosa: Yeah. He's a wonderful, dear friend, and I miss him.
[00:36:19] Sarah Jack: I'm glad that you had that special project together and that becomes part of the living history that you're able to share.
[00:36:28] Andy Verzosa: I love artists, because they approach the world in a different way than, say, someone who's really involved with words and research, right? Sometimes, reading a lot of information, very dense information could be hard and off-putting. People learn in different ways. And so providing people to access things that are important, concepts, ideas, et cetera, I found that having an artist come in and doing what they do through their medium is a great way to do that. As simple as, I've done a couple of exhibits at Stanley-Whitman House. We did an exhibit called Capitol America. And two photographers, Robert Lisak and David Ottenstein, went around the country, and they had been doing this for several years, taking photographs of the different state capitol buildings inside and outside. Every one of those buildings tell a story about how those states came into being. And oftentimes it was a rough and turbulent and violent coming into being, and contentious, a lot of, a lot going on. And through photography, they're able to capture the space, the things that are there that tell the story through either sculpture or murals, et cetera. The way the buildings are sited. So they're really great photographers and an artistic way, but also capturing some of that didactic information that you want, you might help you understand the significance of a place or a building or of a people. And so we did that, and I had seen their work, and it was after January 6th, if that date resonates with you. And I thought, gee, this is an important body of work to see now in this context. And so we did that at Stanley-Whitman house. It was written up in the National Review, which is an international publication. It's available to search online, and you can find it.
[00:38:20] But that was important, because it gave people pause to think about the significance of these places. And it was through art, and I thought that was very effective for a place like Stanley-Whitman house, because it brought in contemporary works and living artists into a historic place that you wouldn't think you'd see work like that. And the contrast and the juxtaposition was really powerful. And then of course getting the review was very powerful too, that discourse that happens, and we had a lot of visitors for that.
[00:38:50] We have an exhibit being installed by Lucinda Bliss, and I met her years ago, and we had kept in touch, and through Covid. I invited her to come to our museum, cuz I would have people come for visits, social distancing and doing all that, of course. And introducing them to our archive and collection and to the house and to the cemetery. And one of the reasons why I invited Lucinda is because she, in her practice and the work that she does that I knew of is that she would become familiar with the place, and she would, she was, she's a runner, so she runs races and marathons and things, and part of what she does is she runs and becomes familiar with that place and creates these maps. They're visual maps and of the experience of learning the land as she's running it.
[00:39:44] And I introduced her to Stanley-Whitman house and found out that she was actually a descendant of some of the early proprietors of Farmington, more than a few. And so that created this opportunity for her to do a reckoning of her own, cuz as during Covid there were other things that were going on that gave people pause, and there was that space to do that for her. And she looked at her genealogy, her lineage, and what her ancestors, the impact that they had in their lives on a developing nation, ultimately.
[00:40:23] She's also a descendant of Nathaniel Hawthorne, and we happen to have a collection of letters sent by Julian Hawthorne, his son, to a woman who was associated with the house, with the Whitman family of a few years love affair. So that was clandestine. It was quiet and secret. And so that was powerful for her to know of them and look at them, be able to read them, hold them in her hands.
[00:40:47] But her focus was really on other things about who is on the land, who controls the land. I'll leave you with that. I don't wanna give away her exhibit.
[00:40:58] Sarah Jack: You know, I'm listening to so much of what you're sharing and describing, and one of the things that you mentioned was with the hearth cooking and how it brings some of the stories forward. And then also when you've talked about the research and these art projects and how stories are coming forward, and they're paralleling with modern lessons. It's so important that everything that's coming out in those stories is acknowledged and embraced, so that it can be recognized as these are all facets of what have made the nation who we are, the state of Connecticut who we are, who the people in the 17th century were, who we've come now to be. And I then I think of that concern of, "oh, if If the witches are talked about, if we start talking about this ugly thing, what, is it just gonna be a stain?" but it, it actually isn't. It's part of these other pieces. And do you think that Connecticut and other societies and museums and libraries can learn from your example, or maybe even what they're already doing, but see that, "hey, there is room for this history that makes us uncomfortable, because more things come out of it that are good?"
[00:42:26] Andy Verzosa: When I was a kid, we were a military family, and oftentimes my father wasn't around, and it was just at the time, really, my mom and my brother. I had younger brothers, but they were much younger, but my mom and my brother, and we would go to the library. And it was this incredible space with this incredible benefit of being able to check out books. So I would check out the max number of books, my brother would check out his max number, and my mother would do hers. And by the end of it, before the next visit, we had gone through all those books, right? And we were able to have our own interior engagement with the material that we're reading, right?
[00:43:09] And then we were able to talk about it. What'd you think? Or play act something from a book that we really liked, right? And we did this. And I think what libraries and museums and places where you can learn are important is that it's that civic space, and we get to learn about storytelling, and we get to learn about other people, and we can do this in a safe way.
[00:43:38] And it's very powerful, and you get to look at the universality of what it is to be a human, the humanity, right? And so I look at, I'm a, as you probably can tell right now, I'm a generalist. I like taking a little here and a little there and this, but I do a little structure.
[00:43:56] So I do, I live near a museum. I live by the New Britain Museum of American Art. It's like a city block away from me. I can't picture not living in a town without a museum, right? And sometimes I just go there just so I can breathe air, feel the space, experience the light, and then look at something that someone made, someone's interpretation of something and go there, leave this dimension and go to that dimension.
[00:44:22] And so I think places like Stanley-Whitman House are important, because you're giving yourself permission, time, and space to put yourself into a place where, what was it like to live in colonial America or revolutionary wartime America. What was it like to be a woman during those times? What was your role? What were the things that you did? What did you do when you were a child? There were enslaved people. What did they do? I didn't know there were enslaved peoples in Connecticut. Oh, there was a woman that was hanged because people thought she was a witch. All these things you get to experience, hopefully with a great interpretation, either through a great program, exhibit, or tour.
[00:45:03] So I think these places are really important, and I think that the work that, that folks do in the heritage, history, arts, performing arts centers are really important. It's important, because history does repeat itself, unfortunately.
[00:45:20] And sometimes people have to sort it out. They have to figure it out, and they sometimes you see things that are so horrific, and sometimes you just have to see that there's a way out or there's an alternative or there's a solution or that people still carried on, right? And that things, bad things do happen and that you could be prepared for them or you may not be prepared for them, but you get to learn through people's lives, through that are recorded, that are celebrated, that are, maybe people talk about a really bad person. You still gotta hear that ,story too.
[00:45:59] Josh Hutchinson: Yeah, that's such an important point that you need to learn those stories, because something like that is happening now or will happen in the future, and it's good to be ready and know that they got out of that. So how do we move forward? You need to look at the past in order to get there.
[00:46:21] Andy Verzosa: Gotta do it critically, right? You have to be able to, to have the example and then have the experience of putting it together and then to be able to step back. One of the things about The Last Night, I didn't get too deep into being making sure that everything was factually correct or they got all the facts in, right, because I knew it was gonna be an artistic interpretation. This, it was gonna be Ginny's and Debra's, the magic that they would create together, what was gonna be important was. Of performance and the elements that were ring true, in a wonderfully crafted performance. And you didn't have to pack everything in there.
[00:46:59] Just like a painting, if you try to pack every single thing in a painting, you might just end up with a big mess. But sometimes simple, spare, thought out, well-crafted is what's needed. And less is more, and I think that's what I'm excited about the next play that I commission or the next volunteer that I work with on a project that they want to do, or work with the next intern and teaching them something, or teaching, having them get involved with how to write a label copy for an exhibit.
[00:47:31] Like I said, I think the most important thing I think for people to do is to at least try, expose themselves, take themselves out of their comfort zone. They don't have to hurl themselves into anything, but, just step outside of their comfort zone and check things out, and then be able to learn to see, learn to listen, learn, learn to tell, storytelling's so important, and I don't know about you. I might be really giving you a lot of information about how old I am, but I remember one of the things that we had to do is write an autobiography in English class. I don't know about you guys, but, and it was like, oh, what am I gonna write about myself? And but, and how do you do that? And I think that's a great exercise. Unfortunately, as you get older, things happen and you might be part of writing someone's obituary and that's pulling out those highlights, those things that are important in that person's life, a loved one's life. And that's something that I think is an important thing to be able to do, unfortunately. But also to be able to put together your thoughts around an issue, a cause, something that you believe in, other than just saying, "I believe in that. This is the way it should be." Just being so black and white, there's a lot of gray, right? There's a lot to think about. And things change when other facts are presented right? Or other situations happen, so everything's not always what it seems sometimes. And I think that's the wonderful thing about interpreting history, too, is that it's always changing. It's very dynamic.
[00:49:04] Sarah Jack: How does your internship program work? When is the opportunity for people to apply for something like that?
[00:49:10] Andy Verzosa: So we're a small museum. I lovingly say it's a boutique museum, which means that it's really small. And I tailor the experience to everyone that comes through the door. So I try never to turn anyone away, and I try to work with people, where they're at. So we have, for example, the last couple years, especially, we've had people come in through our programs.
[00:49:33] So they might do a gravestone cleaning workshop or a foodways program. Or they might come in on a field trip or, say, one of their classes at the local university might come in, and they meet me, and they have a house tour by one of the staff or the volunteers, or they have some engagement, and they're obviously, they are predisposed, because they're there for a reason.
[00:49:58] But then we try to figure out why they're there and what might keep them there. And cuz we want people to come back. We want you to become a member, we want you to come to other programs, and that's our mission. We're there to serve the public in that way.
[00:50:12] So I do a lot of listening and seeing where people are at, and with young people who are doing a formal internship program, I will figure out what the area of study is, how many hours they have to complete, what the goal is. Some people have capstone programs. Sometimes we have grad students. We have mostly undergrads. We have high school students that come in and for as much as you think that, oh, this is great, we're gonna have an intern, they're gonna do all this stuff for me, it's a lot of work for me, cuz I put a lot into it, right? It's reciprocal in that way, and I really enjoy it.
[00:50:47] For example, I have one person, and she'll be in tomorrow. I won't say her name, I don't wanna embarrass her, but she's new. And I said, "hey, I need to know who all the different people were that were accused of being a witch in Connecticut. I know where I could find that myself, but I had her do it and put it together for herself in her own spreadsheet. And then I kind of add columns, like, oh, check this out, or add this and I build on that. And then only if she's interested in going. And so then, then I start getting into things where I don't have the information readily available ,and I have her start putting together information that I can start synthesizing in other projects, like for a skit, or I'd like to do a website about the Connecticut Witch trials. Which would be, I already registered the domain name. It's called Connecticut Witch Trails. So think of where I was from in Portland, Maine, we had what was called the First Friday Art Walk. And we used social media and websites and a printed brochure, where you could go visit different galleries and see the different exhibits or the different museums for exhibitions, et cetera, or different arts happenings. And it was quite a thing, the First Friday Art Walk in Portland.
[00:52:01] And so what I thought was we could do something around the different communities where people were accused and where activity was happening and have those communities tell their story, but link into the website, but we would provide the armature and the structure, and that's what we did before. The other thing is I'm part of the Connecticut Historic Gardens. So we're a 16 member group. And so we do that by having all of our individual pages. But what we do is we have what's called Connecticut Historic Gardens Day. So Connecticut Witch Trails could have a day, maybe it's Mary Barnes Day, maybe it's another day, maybe it's another thing to work around.
[00:52:46] But it would be a great place for the public to go into and say, "oh, I think I'm gonna go for this for here, or I'm gonna go to three different sites in this community and learn more about what I'm interested in." So that's loosely what I'm hoping to do. And then the other part of it is to work with other sites, perhaps your podcast, to have links, reciprocal links. Websites aren't as nimble and dynamic as say social media sites in some ways, but the thing I like about websites is you can have sections where it's like a bibliography, it's just cited sources in certain categories, and it's a little more static and it's, you can go there and get more information, say about any aspect of the Connecticut witch panics and trials. That would be that. And then eventually, I would do this. And it would be maybe spun off or part of a member group thing. But I start it at the Stanley-Whitman House, cuz it would be easier to do, and I could supervise it and get it off the ground, but I ideally it would be a autonomous, standalone kind of project.
[00:53:53] In my spare time.
[00:53:55] Josh Hutchinson: Yeah, we definitely want to see that. And we were very happy a couple weeks ago, we spoke with a representative and a senator in Connecticut, and they both spoke about how they'd like to see a trail system put in place, where you can visit all the witch trial locations, the different towns people were from, the museums, the libraries, the societies, and learn as you go along. And it might involve riding a bike or hiking part of it, or just driving place to place, but however it ends up in its ultimate shape, I think it's such a beautiful way for people to learn, to get on the ground in the locations and experience them with all your senses.
[00:54:52] Andy Verzosa: Absolutely. And don't overlook the online component, being able to go to a website and, do that. A lot of people can't travel and probably couldn't do that, but they can travel online, right, 24/7, the beauty of the internet, and I think especially for those people that are looking at their ancestry, their genealogy, and where they're looking at aspects of the witch panic and trials that they really want to zero in on. There's so much still probably out there. And it's just in terms of it could be another play written, it could be another book written, it, and it could be inspired by what has happened in Colonial Connecticut, and and then going into these archives. Not everything's digitized. Not everything has been discovered. Who knows what's in someone's attic that maybe there's sadly a 12th person? We don't know. So I think having a place to go to start that journey of discovery would be important to do. And certainly, if someone has more energy than I do and better ideas of how to do it I'll give them the domain name, but just, wink, wink.
[00:56:05] It's, I think it's just important to have a place to go to find these things, initially. It's hard to get into museums, even our museum, we're not open every day. We're only open so many hours a day. You can't just go into our archives unaccompanied. You have to have someone, a staff person with you going through things because these documents that we have, these early documents are fragile. So accessibility is probably best digitally online. So having a a portal to at least find out where those repositories are for information or other people who are doing things would be a good thing.
[00:56:41] I don't know of a place right now, do you, where people can go?
[00:56:46] Josh Hutchinson: There's no central place for Connecticut Witch Trial history. You go, you look at the state library, you look at you know where they have the Wyllys papers and the Matthew Grant diary, and there's volumes of old Connecticut colonial records that you can find transcriptions of, but you have to do it yourself, you have to go and dig into all those things.
[00:57:14] Andy Verzosa: In a perfect world, something like the Connecticut Digital Archive would have all that information there, but then, you could link it to a website where it's all organized.
[00:57:24] Josh Hutchinson: Yeah. They have some things like that for Salem, where there's a documentary archive that the University of Virginia put together, and then the Salem Witch Museum has these digital tours where you can pick a town that you wanna see the sites, and they have photographs and blurbs about what happened there, why it's significant in the Witch trials.
[00:57:52] And yeah, I can definitely see having one webpage where you can get all of that.
[00:57:58] Andy Verzosa: Yeah, I think it's a great way to encourage continued scholarship, more artistic interpretation or historic interpretation. I think that would be really important. I know that the Tony Griego's Connecticut Witch Project on Facebook was a somewhat of a clearing house of things. But I don't know about you, but Facebook has lost its allure for me. I still have an account, but I, I don't go to it, probably. I don't keep up with that on a significant basis, but I think a website might be more to my liking to to visit to find things. But yeah, all these efforts to make the hidden visible is so important.
[00:58:38] Sarah Jack: I'm hoping if the exoneration moves forward and occurs, can it remove some of the hesitancy that is there, the stigma that's there to feel more comfortable, Hey, let's learn more. Let's do research. Let's collaborate, let's make it living. That's what I really hope that one of the positive effects of the exoneration would be.
[00:59:02] They're not just a spectacle, we're not just trying to get a look at a sideshow. They're these lives and when the history is uncovered, you see that, and I hope to get over that stigma about that little piece of history.
[00:59:17] Andy Verzosa: You certainly, when I think about Salem, I kind of cringe a little bit, because it's more spectacle and it's other than what I would hope for what would be done around the Connecticut itch trials and panics, to look at it more, I hate saying more seriously, but to do it in such a way that has this integrity, so that people can approach it and get beyond the gimmicky things.
[00:59:45] And really look, it's, I don't know if you guys, you both must have done genealogy because of how you got to where you are. But, one of the things about genealogy for me was just to figure out who I was, wh who was I in the, the universe and in relation to things, right? And it was something that you do for me, I believe, you do in your early adulthood. I did it mostly to figure out about my father, who I had lost when I was a young boy. And to figure out like you. As I became a man what, who was he as a man, right? And trying to figure that out. And then then thinking about naturally my grandparents and then other people, and geez, how did people come to this country?
[01:00:29] And just knowing those things, knowing their stories was so important to me. And going back further and further, putting myself in their place as immigrants that moved here, and what their lives were like. And the things that they may have celebrated and the things that they were, the good things as well as the not so good things about their lives. And so I think that that's important.
[01:00:55] Sarah Jack: Yeah. And I think because the climate right now is you have this history, but then you have this modern crisis in some of the world where women and children are being attacked as witches. There's this understanding that needs to happen and it's not just, okay now we're on Connecticut over here and we're gonna pull this history out and let's try to keep it from, being a fascination.
[01:01:22] It's bigger than that, and there's so many of us who are looking at the history in a scholarly way, teaching how to understand records, how to, when you're doing your ancestry work, how do you collect the story out of the primary sources so you know what happened. I feel like there's so much potential for the highlighting of this history to be done, tastefully and educationally.
[01:01:55] Andy Verzosa: Sure, the art and the science of it. History is really a science. When you think about it and you know how that all comes together is important for people to know that if anyone can get the benefit of a really sustained, sincere effort, right? And they can do it in many different ways.
[01:02:18] There are a lot of different ways to get information and to understand things. And I think again, through Stanley-Whitman House, through the programs we do. Our events or a commission play, a history graphic a straight symposium, lecture published materials that's important and allowing people to have that experience.
[01:02:37] Not everybody is gonna be able to have the time or the resources, necessarily. And some people don't have, they're afraid that they may not have the the abilities for whatever reasons to engage in looking into something or they don't, geez, I don't want look into the witch trials cuz it it's too heavy. Or geez, I gotta know all this stuff or. So I think being able to make it digestible, not in a, a trivial way, but you still gotta, you gotta meet people where they're at and you gotta have people that are skilled in being able to do that. You and you certainly, when you're talking about history, aspects of history with children, it's different than if you are with adults, right?
[01:03:23] Doing it, and history is hard. Some things are really hard, and, but being able to do it in a way You gotta be brave, you gotta be courageous, you gotta persevere, you gotta have all those kind of things, soft things, that skills that you gotta have to be able to be a good mentor, a good teacher, a good collaborator. Like you guys are great collaborators. Like you guys I'm sure your journeys to get to where you are here tonight is pretty amazing. And I gotta ask you, it must be pretty fulfilling. And if I were to ask you guys, like, how fulfilling is it for you to be doing this?
[01:04:00] Sarah Jack: It's incredible. It's been incredible.
[01:04:03] Josh Hutchinson: It's life changing. It's so, so amazing. Every day you wake up, you've gotta do X, Y, and Z and get to look forward to tomorrow and what's gonna happen.
[01:04:18] Andy Verzosa: And you don't have to do it alone.
[01:04:21] Josh Hutchinson: We have a whole group that we do it with.
[01:04:24] Andy Verzosa: And they'll find you. You just do the good work and they'll find you. It attracts people. Doing good work attracts people. That's the kind of spiritual axiom here. When you do good things, you attract good people and people that will help you along the way. You don't have to have all the answers or have it all figured out or get down so far. You can just do what's right in front of you.
[01:04:46] And I think that's really a life lesson for people, and when you talk about the Connecticut Witch trials, when you talk about witch, people persecuted for witchcraft,, there's a lot of aspects, certainly colonial, there's misogyny, right?
[01:05:01] There's a whole bunch of things that are going on there. And there are gonna be people that are gonna break that down in those areas of expertise, and it's gonna be that's what keeps it exciting for me, is I just keep on learning. And I don't have to do it. I'm not being tested the next day. Like I said, you don't have to do it alone. You can do it in company with other people, or you could do it totally off on your own and, and I think for the Exoneration project what I hope is that yes, I hope that the legislation goes through and that happens. But I think and I think you already know this, and I think you may have already alluded to it, or just that the way that you're approaching it it's an ongoing thing. It's gonna take you other places.
[01:05:42] I'll share with you, there was I was very fortunate to be able to participate with the Upstander project. It's about indigenous people. It's they've done, what they do every year, it's called the Upstander Academy. And you just go and you just learn about, what happened to people's here and on, on the land that we're on, and and just the whole different perspective, the view from the land as opposed to the view from the boat, right? So it's this thing about the settler mentality and the indigenous perspective. And it's fascinating. And so for me it's another, it's not separate, it's actually still part of the same of what I'm doing with, what we're talking about here tonight, and it's really looking at setting the record straight, reconciling, and doing it in a way that, we don't have to take on the sins of our ancestors necessarily, right? We can get right size with things and then do the next best thing, do the right thing.
[01:06:42] It's those actions, that commitment that I'm excited about and that you guys are excited about.
[01:06:49] Sarah Jack: That passion we have, and you have, that's one of the things that brought us together. I remember, when I, we were prepping for The Last Night episode. And I'm looking at our email communication and I'm like, I don't know enough of where this came from and why is this reading happening and what is this Stanley-Whitman House? And part of that's because I'm not there in your community directly. And I'm just so glad I picked up the phone and talked to you and started learning all of these amazing things that you're doing and, the mentoring you do. So I'm just so grateful. Thanks for having that first conversation with me and the several others we've had. Those have been really important.
[01:07:34] Andy Verzosa: And then think about the land that you're on and whose homeland is, and you're a guest on the land, and think about what does that mean being a guest on the land. And think about the history that preceded the history that you're talking about, and in colonial times more that obscure, invisible history wasn't just about the Connecticut witches, it was also some of what was happening with indigenous people. And that interaction, I'm learning about those things, and I'm hungry for it, so I look it up, I try to create space for that.
[01:08:04] And so I would encourage you to do the same. This and you'll see the universality of some of the issues are parallel, right? The other, the scapegoating, the erasure, the, silencing, all those types of things, and who wrote history? People in power, but sometimes they're so good at their recording of history that they record things that kind of, probably they don't realize, but give you a lot more information about what's not being written about, right? In the absence of something, sometimes you get a good picture of something. So it's pretty, pretty exciting. So I would encourage you even, wherever you are, that's the great thing about figuring out where you are and what your story is.
[01:08:50] Sarah Jack: That's awesome. Thank you Andy. How can your community and others support the Stanley-Whitman House?
[01:08:57] Andy Verzosa: Of course becoming a member is important, contributing to the annual fund. Thinking about places like Stanley-Whitman House and your community and what you can do as a volunteer, because that in kind giving of your time and your expertise, it has an equal, if not greater value sometimes than money. Of course we wanna raise money to keep the lights on, keep the heat on, but we also, we, we're a small museum. I'm the only full-time person there, and I dare say I wear a lot of hats, right? Chief cook and bottle washer. I have people, if they just come in on a Monday afternoon when I'm by myself trying to do a bunch of stuff helping me to put together a list of vendors so that I can get estimates sometimes is better use of my time to do other things and have a volunteer help organize that information for me.
[01:09:53] So giving of yourself in more than a monetary way, but, in a thoughtful, generous way of your time, and the things that you might be good at. You might be a good person with keeping the books. You might be able to weed in the garden or serve on the board. It's still, the thing about the non-profit history, art industry is that we do depend on a lot of volunteers, volunteerism, and it's a time-honored thing. That's how I got into the field actually, was I didn't grow up to be, I wasn't born museum director. I actually came through the back door. I went to art school. I basically served, I owned an art gallery, served on many different boards and committees, volunteering, and got to know a lot about nonprofit museums, nonprofit activities and in terms of governance and engagement and all of that. When it came time for me to join my husband down here in Connecticut I was I had the opportunity to go back to Maine for a year to run a museum as an interim director. And then when I came down, because of that experience and my prior volunteer experience, I saw positions open down here, applied for them. One of the positions that I took was the Stanley-Whitman House. So I didn't have years of experience in that way, but I had, I think I had what they wanted, or at least, I fit the bill at that time.
[01:11:19] And some people study and have a master's and higher degrees. And I don't, I have my undergraduate degree from art school and years of experience running a business and serving on boards and, I'm running a small museum in Connecticut, which is, for me. I just love my job. I love going there every day.
[01:11:39] Josh Hutchinson: Here's the latest Minute with Mary featuring our friend, Mary Bingham.
[01:11:45] Mary Bingham: One of the best resources to recently be digitized and become available online are the medical records of John Winthrop Jr. These papers were only available on microfilm at the Massachusetts Historical Society when I began to take trips to Boston to view them beginning in January of this past year. They were a difficult challenge to read because the ink and the smudges could not be extracted from the original page when creating the microfilm.
[01:12:17] And the fact that Winthrop Junior's handwriting was atrocious did not help matters. The digitizing process cleaned each page that was scanned to better satisfaction, making the papers much easier to read, so to speak. These papers are so important to anyone studying history, because these records state the names of his patients and the town in Connecticut where they were treated.
[01:12:43] One of his patients was Mary Barnes, who was treated by Winthrop Jr on April 7th, 1659. Why? I don't know the answer to that question just yet. Aside from transcribing his writing, I intend to decipher the alchemical symbols, denoting how she was treated. Then make my best educated guess as to why she was treated.
[01:13:08] And this will take time, but what can be gleaned from this primary source is that John Winthrop, Jr. knew Mary Barnes, as he did several others wrongfully convicted and hanged for witchcraft while he was away. Imagine the frustration and anger he felt towards those responsible for the deaths of the innocent victims he knew personally.
[01:13:33] Thank you.
[01:13:35] Sarah Jack: Thank you, Mary.
[01:13:37] Josh Hutchinson: Now here's Sarah with End Witch Hunts News.
[01:13:40] Sarah Jack: End witch hunts.
[01:13:42] Witch hunts are targeted blame and punishment toward vulnerable people, alleged witches. Power structures around religion, familial status, age, gender, and falsely-attributed causes of misfortune universally contribute to the circumstances of witch hunts past and present. In the last 12 months, Josh Hutchinson and I, along with Mary Bingham, Beth Caruso and Tony Griego have developed our individual witch-hunt causes into collaborative efforts that have stretched and evolved our work elucidating the matter of witch blame and fear. In 2022, the End Witch Hunts movement was founded, End Witch Hunts project Thou Shall Not Suffer podcast was launched, and another End Witch Hunts project, the Connecticut Witch Trial Exoneration Project brought a witchcraft crime exoneration bill to the Connecticut General Assembly with the partnership of Representative Jane Garibay, Senator Saud Anwar, and the support of many Connecticut legislators who recognize the relevance of standing against witchcraft Hunts.
[01:14:38] Many historians, descendants, and supporters have worked and sacrificed their time, shared their knowledge, and amplified their voices to grow End Witch Hunts movement and projects. We have produced weekly thought-provoking podcast episodes, educating about the many layers of witch hunts in history and the nuances fueling witch hunts harming innocent people right now, today. You can learn more about the past and modern stories of the people harmed by this merciless conduct in any of our expert-filled episodes. Join us every week to hear the latest important conversation.
[01:15:08] The accusation details from witch trial primary sources are jaw dropping. The news of current attack victims across the globe is jaw dropping. We ask, why do we hunt witches? How do we hunt witches? How do we stop hunting witches?
[01:15:21] Messaging that clarifies how power structures around religion, familial status, age, gender, and falsely-attributed causes of misfortune universally contribute to the circumstances of witch hunts past and present. Share the attack news. Share a podcast episode. Read a book. Write a post or blog. Write to a politician or diplomat. Donate money to the organizations that are creating projects that intervene in the modern communities where witch hunts thrive. You can financially support the production of the podcast. The United Nations Human Rights Council has acknowledged this global crisis and beckons us all to take additional action.
[01:15:56] Awareness of the violent, modern witch hunts against alleged witches is increasing across the world. International media organizations, governments, and individuals want it to stop, are taking action, and are educating about it. We are all stakeholders in efforts to stop these witch attack and abuse crimes against women and children. Educate yourself more. Now you are aware of this modern horror. What will you do?
[01:16:20] We have links in our show notes to a new YouTube documentary, Why Witch Hunts are Not Just a Dark Chapter from the Past with journalist Karin Helmstaedt, featuring important interviews with several experts, including Advocacy for Alleged Witches advocate Dr. Leo Igwe, Witches of Scotland advocate Dr. Zoe Venditozzi, modern attack victims, and witch trial historians. Please see the show description for the link to watch it.
[01:16:42] This week, why don't you check out the International Network Against Accusations of Witchcraft and Associated Harmful Practices organization? It was formed in 2022, just like us, to connect the different groups and initiatives working on this issue across the globe. It seeks to raise awareness about the human rights abuses taking place as a result of beliefs in witchcraft or sorcery and encourages action by states and individuals to end them. The International Network aims to raise support for the United Nations Human Rights Council's Resolution on the Elimination of Harmful Practices Related to Accusations of Witchcraft and Ritual Attacks. Their website is in the episode description. Go visit them.
[01:17:19] This month, the Salem, Massachusetts area and Hartford and Farmington, Connecticut are getting a rare and important visit from Dr. Leo Igwe, director of the Advocacy for Alleged Witches nonprofit organization. It is an incredible honor for Josh and I to organize a week of speaking engagements during his speaking tour in the United States and to accompany him as he speaks in places of historical significance to early American colony witch trial history. You can follow Dr. Leo Igwe on Twitter @leoigwe to see how he's advocating on the ground in the victim communities in real time as these individuals are experiencing being accused and hunted.
[01:17:56] The first event at the Salem Witch Museum is virtual, but Dr. Igwe will be with us in Salem touring the historic sites, guided by a local seasoned in the history, Mary Bingham. Tuesday, May 16 is your chance to experience a very special evening of in-person conversation with Leo at the Rebecca Nurse Homestead in Danvers. Please see the Facebook event for details. Isn't this a great week? Make sure you mark your calendars.
[01:18:19] Next, you can join an in-person speaking event with Dr. Igwe at Central Connecticut State University on Wednesday, May 17. While in the Hartford area, Leo will be touring known witch trial historic sites with author Beth Caruso. On Thursday afternoon, Leo will be presenting at the Stanley-Whitman House living history center in Farmington, Connecticut. Look for Facebook events for all of these occasions posted by our social media. Come hear Leo. Invite your friends and family. See you there.
[01:18:46] Get involved. Visit endwitchhunts.org. To support us, purchase books from our bookshop, merch from our Zazzle shop, or make a financial contribution to our organization. Our links are in the show description.
[01:18:58] Josh Hutchinson: Thank you, Sarah.
[01:19:00] Sarah Jack: You're welcome.
[01:19:01] Josh Hutchinson: Thank you for listening to Thou Shalt Not Suffer: The Witch Trial Podcast.
[01:19:05] Sarah Jack: Join us next week.
[01:19:07] Josh Hutchinson: Subscribe wherever you get your podcasts.
[01:19:10] Sarah Jack: Visit thoushaltnotsuffer.com.
[01:19:13] Josh Hutchinson: Remember to tell your friends about the show.
[01:19:16] Sarah Jack: Support our efforts to End Witch Hunts. Visit endwitchhunts.org to learn more.
[01:19:22] Josh Hutchinson: Have a great today and a beautiful tomorrow.
[01:19:25]
This is Part 3 of Thou Shalt Not Suffer: The Witch Trial Podcastโs Connecticut Witch Trials 101 series. In this episode, we discuss the years 1648-1661 and continue to explore the individual lives of Connecticut’s known witch trial victims with only fact backed, trustworthy research and sources. You will hear about the common theories, and which facts are in the primary source records. The lives of these historic individuals have been examined with proper genealogical protocols for identifying and confirming family lines, parentage and marital connections by consulting historian research and available primary source material. Take in this informative New England colonial history conversation with your cohosts and accused witch descendants, writer and podcast producer, Joshua Hutchinson and End Witch Hunts President and people connector extraordinaire, Sarah Jack. Enjoy the new segment, โMinute with Maryโ by Mary Bingham, accused witch descendant, writer and researcher. How do we know what we know? We connect past witch trials to todayโs witchcraft fear with a discussion answering our advocacy questions: Why do we witch hunt? How do we witch hunt? How do we stop hunting witches?
[00:00:21] Josh Hutchinson: Welcome to Thou Shalt Not Suffer: The Witch Trial Podcast. I'm Josh Hutchinson.
[00:00:27] Sarah Jack: And I'm Sarah Jack.
[00:00:28] Josh Hutchinson: This is part three of our Connecticut Witch Trials 101 series.
[00:00:32] Sarah Jack: In this episode, we're going to cover witchcraft accusations in Connecticut during the period from 1648 through 1661.
[00:00:40] Josh Hutchinson: Between those years, at least 16 people were accused of witchcraft in the Connecticut and New Haven colonies.
[00:00:48] Sarah Jack: We say, "at least," because the records are incomplete.
[00:00:51] Josh Hutchinson: Six people were executed in Connecticut Colony between 1648 and 1654.
[00:00:57] Sarah Jack: As we discuss these cases, we'll cover the role of John Winthrop, Jr. and like-minded colonial leaders in subduing the urge to dispatch those believed by some to have used magic for sinister purposes.
[00:01:09] Josh Hutchinson: Winthrop himself was an alchemical physician and a student of natural magic.
[00:01:15] Sarah Jack: Like many, he believed that the devil could help people cause harm.
[00:01:19] Josh Hutchinson: However, he believed all magic originated from nature.
[00:01:23] The beliefs weren't as black and white as a lot of people, including historians tend to portray them. It wasn't just like a black and white issue. Magic and puritanism weren't entirely incompatible.
[00:01:42] Sarah Jack: Before we begin, we want to warn you that the stories you'll hear from us may be different than the way you've heard them before.
[00:01:50] Josh Hutchinson: For generations, historians and genealogists have attempted to flesh out the details of the trial participants' lives. Over time, our understanding of the Connecticut Witch Trials has developed, as more has been uncovered, and many inaccuracies have been found in these early volumes.
[00:02:16] Sarah Jack: In our narrative, we will tell you the prevailing theories.
[00:02:19] Josh Hutchinson: We will also share our reasons for doubting some of these claims.
[00:02:24] The sources we rely upon for the facts we can know are the court records of the witchcraft cases themselves.
[00:02:31] Sarah Jack: And the other original 17th century documents that can reliably be linked to those involved.
[00:02:37] Josh Hutchinson: We begin with the 1648 case of Mary Johnson.
[00:02:41] Sarah Jack: Mary lived in Wethersfield and was most likely a servant.
[00:02:45] Josh Hutchinson: You may know of Wethersfield from reading The Witch of Blackbird Pond by Elizabeth George Speare.
[00:02:50] Sarah Jack: While that book is entirely fiction, eight real-life Wethersfield residents are known to have been accused of witchcraft in the 17th century.
[00:02:58] Josh Hutchinson: In 1646, Mary Johnson was convicted of theft.
[00:03:04] Sarah Jack: To punish her, the court ordered she be whipped immediately in Hartford and a month later in Wethersfield.
[00:03:10] Josh Hutchinson: Sadly, this was not the end of her troubles.
[00:03:13] Sarah Jack: On December 7th, 1648, she was convicted of witchcraft.
[00:03:17] Josh Hutchinson: The jury found her guilty because she confessed.
[00:03:21] Sarah Jack: Cotton Mather later wrote that she was pressured to confess by Samuel Stone, a minister.
[00:03:27] Josh Hutchinson: Mather published his story about Mary more than 40 years after her execution.
[00:03:33] Sarah Jack: He claimed she confessed not only to witchcraft but also to murdering a child.
[00:03:37] Josh Hutchinson: And to, quote, "uncleanness with men and devils."
[00:03:42] Sarah Jack: According to Mather, Mary said that she was unhappy with the work her employer assigned her.
[00:03:48] Josh Hutchinson: So she asked a devil to help.
[00:03:51] Sarah Jack: And it did sweep the hearth and drive hogs out of her boss's field.
[00:03:55] Josh Hutchinson: Mather also wrote that she had a conversion experience in jail.
[00:04:00] Sarah Jack: And she, quote, "went out of the world with many hopes of mercy through the merit of Jesus Christ."
[00:04:05] Josh Hutchinson: She, and I quote again from Mather, "died in a frame extremely to the satisfaction of them that were spectators of it." She went out humble and repentant.
[00:04:18] Sarah Jack: Executions were public events.
[00:04:21] Josh Hutchinson: Large crowds came out to witness what happened to those who had committed felonies.
[00:04:26] Sarah Jack: Parents brought their children for an educational experience.
[00:04:30] Josh Hutchinson: Now we'd like to clear up some longtime confusion about Mary Johnson.
[00:04:35] Sarah Jack: In 1885, Charles Herbert Levermore wrote that Mary Johnson's execution was delayed due to pregnancy.
[00:04:42] Josh Hutchinson: He added that her child was later given to the son of the jail keeper.
[00:04:47] Sarah Jack: This information was repeated in an essay by Charles Dudley Warner in 1886.
[00:04:52] Josh Hutchinson: And has continued to be handed down from one historian to another ever since.
[00:04:58] Sarah Jack: This was included in one of the most significant works on witchcraft accusations in Connecticut, John M. Taylor's 1908 book, The Witchcraft Delusion in Colonial Connecticut, 1647 to 1697.
[00:05:10] Josh Hutchinson: The pregnancy and the transfer of the child have even been reported as fact in works published this decade, and the tale is often retold on the internet.
[00:05:19] Sarah Jack: Unfortunately, the story is associated with the wrong woman.
[00:05:24] Josh Hutchinson: In a 1974 essay, William K. Holdsworth writes that the confusion came about because two Johnsons were convicted of crimes in Connecticut within a relatively short time.
[00:05:36] Sarah Jack: As Holdsworth points out, the original records do not state anything about a delay in Mary Johnson's execution.
[00:05:43] Josh Hutchinson: Or that she was pregnant.
[00:05:45] Sarah Jack: Cotton Mather also did not include an account of pregnancy or a delay in his telling of Mary Johnson's trial.
[00:05:52] Josh Hutchinson: One Goodwife Elizabeth Johnson of Fairfield was convicted of a crime in May 1650.
[00:05:59] Sarah Jack: Several clues are contained within that last sentence.
[00:06:03] Josh Hutchinson: The Johnson in this second trial was called Goodwife, making it clear that she was married.
[00:06:08] Sarah Jack: In fact, the records state that she was the wife of Peter Johnson.
[00:06:12] Josh Hutchinson: The name of the woman in this case is given as Elizabeth rather than Mary.
[00:06:17] Sarah Jack: This Elizabeth Johnson was from Fairfield, not Wethersfield, where Mary lived.
[00:06:22] Josh Hutchinson: Even by modern roads, these two towns are separated by 56 miles.
[00:06:26] Sarah Jack: In addition, this Johnson was convicted in May 1650, whereas Mary Johnson was convicted in December 1648.
[00:06:34] Josh Hutchinson: And most likely was hanged within days of her conviction, though the record of her conviction does not explicitly state this.
[00:06:41] Sarah Jack: Our conclusion is that this is a tale of two different women.
[00:06:46] Josh Hutchinson: In summary, Mary Johnson was not pregnant when she was tried and did not leave a baby for the jailer. Elizabeth Johnson did. In addition, we do not know what crime Elizabeth Johnson was tried for. It is theorized that she may have been tried for adultery, because there is a reference to a Thomas Newton paying out of his account for the upkeep of the child, which was born to Elizabeth while she was in jail for 24 weeks.
[00:07:29] Please see the links in our show notes and bibliography to view the records firsthand.
[00:07:34] Sarah Jack: Goodwife Palmer of Wethersfield was accused of witchcraft in 1648 by John Robbins.
[00:07:41] Josh Hutchinson: A December 7th, 1648 court record states that "the court frees Henry Palmer from his recognizance for his wive's appearing at the last particular court to answer the complaint of Mr. Robbins as also remit the miscarriage of his wife therein, hoping it will be a warning to her and others for the future."
[00:08:03] Sarah Jack: Unfortunately, the court order for recognizance is not included in the Records of the Particular Court which exist today.
[00:08:11] Josh Hutchinson: Though this record does not specify why the recognizance was ordered, it is believed to have been due to a complaint of witchcraft.
[00:08:20] Sarah Jack: This belief is predicated on events which followed many years later.
[00:08:25] Josh Hutchinson: In Detestable and Wicked Arts, historian Paul B. Moyer states that suspicions of witchcraft may have been voiced about Goodwife Palmer in the 1650s, but no legal action was taken.
[00:08:37] Sarah Jack: In Entertaining Satan, John Demos proposes the name Katherine for Henry Palmer's wife, but we have not located a source to verify this.
[00:08:45] Josh Hutchinson: Moyer also suggests that the 1648 case against Henry Palmer's wife may have been related to the case that same year of Mary Johnson, who was also from Wethersfield.
[00:08:56] Sarah Jack: Johnson was convicted the day that Palmer was freed from his recognizance for his wife.
[00:09:02] Josh Hutchinson: Further evidence is needed to prove the connection.
[00:09:06] At the same court session that Johnson is convicted, Palmer is freed from this recognizance, which is the bond that he posted for his wife's good behavior. And so the supposition is that Palmer and Johnson were both accused of witchcraft, possibly by John Robbins, at the same time, but only Mary Johnson was convicted, and Palmer wasn't actually tried.
[00:09:41] When you look at the record of it, there's a line that is Mary Johnson is indicted, and then there's a line about something else, and then there's a line about this complaint of Mr. Robbins. And it's referring back to a previous court session that we don't have a record of, unfortunately.
[00:09:59] So it's another one of those why, what was the complaint of Mr. Robbins? Then you look later, and Mr. Robbins is complaining later about Palmer being a Witch. So you're thinking that, oh, because later on he's, "oh she's a witch," that he complained about Palmer in 1648 of witchcraft. It's just the timing of it. They're from the same town, they're both in court the same day, one's convicted of witchcraft, one's saying that this guy complained of her about something that required her husband to post a bond for good behavior. So what could that be? And there's only a few things it could be.
[00:10:48] Sarah Jack: And we know from other trials that the behavior is a huge deal when it comes to alleging that someone's a witch.
[00:10:56] Josh Hutchinson: They tell them in other cases to be on your best behavior and don't go around offending your neighbors, because of course they're gonna think you're a witch, and we're gonna bring you back to court.
[00:11:09] They might have been accused together, and then, for whatever reason, Palmer gets off, and Johnson doesn't, maybe because of their status in the community.
[00:11:21] Henry Palmer's wife was accused of witchcraft by Rebecca Greensmith and the Robbins family during the Hartford Witch Trials of 1662 to 1663.
[00:11:32] Sarah Jack: Goodwife Palmer did not stick around for the Hartford Witch-Hunt. Instead, she and Henry likely left Connecticut for Rhode Island in 1662.
[00:11:41] Josh Hutchinson: Goodwife Palmer was once again accused of witchcraft in Connecticut in 1667, but was not in that colony any longer.
[00:11:50] Sarah Jack: A Goodwife Palmer was later accused in Rhode Island in 1672 by Steven Sebeere, who was ordered to apologize to a Henry Palmer for calling his wife a witch.
[00:11:59] Josh Hutchinson: We'll have more about Goodwife Palmer in part four of this series, when we discuss the Hartford Witch Trials of 1662 to 1663.
[00:12:08] Sarah Jack: Now we're gonna speak to you about the first New England couple to be accused of witchcraft together.
[00:12:13] Josh Hutchinson: Records show that Joan and John Carrington, also of Wethersfield, were indicted on witchcraft charges in 1651.
[00:12:21] Sarah Jack: A John Carrington came to New England in 1635 with a Mary Carrington.
[00:12:26] Josh Hutchinson: Both were recorded as being 33 years old when they arrived. Names like John and Mary were very common in 17th century New England, and it is quite possible that multiple Carrington families came to New England around the same time, as I've seen with my own ancestors. That has happened with so many of my lines. There have been people with the same name or very similar names that get confused with each other.
[00:13:00] Sarah Jack: A John Carrington bought land in Wethersfield in 1643.
[00:13:04] Josh Hutchinson: Many presume John had a son, also named John, who was an original proprietor of Farmington, Connecticut, who later settled Mattattuck, now Waterbury.
[00:13:16] Sarah Jack: Others believe the second John had a sister, Rebecca, who married Abraham Andrews of Farmington, who also moved to Mattattuck.
[00:13:23] Josh Hutchinson: However, no evidence has been shown to connect John Carrington of Wethersfield to either the John who came over with Mary or the John who lived in Farmington and Mattattuk.
[00:13:34] Sarah Jack: Therefore, because we do not have records, we cannot say that the John Carrington charged with witchcraft had children with either Mary or Joan.
[00:13:43] Josh Hutchinson: What we can say is that John Carrington of Wethersfield was a carpenter, as recorded in the indictment for witchcraft.
[00:13:51] Sarah Jack: In March 1650, he was convicted of selling a gun to a Native American and was fined 10 pounds.
[00:13:57] Josh Hutchinson: A John Carrington's estate was valued at only 23 pounds and 11 shillings in 1653, with an associated debt of a little over 10 pounds, leaving 13 pounds, one shilling, and six pence. No heir is named in the record summarized in Charles William Manwaring's A Digest of the Early Connecticut Probate Records.
[00:14:22] Sarah Jack: The 1651 witchcraft indictments accused Joan and John of entertaining familiarity with the devil and using his help to perform works above the course of nature.
[00:14:32] Josh Hutchinson: The Carringtons were convicted on March 6th, 1651.
[00:14:36] Sarah Jack: The indictment specified the death sentence as the appropriate penalty.
[00:14:40] Josh Hutchinson: Quote, "according to the law of God and of the established law of this commonwealth, thou deserveth to die."
[00:14:47] Sarah Jack: As we read in part two of the series, the sentence of death was ordered for all convicted of witchcraft.
[00:14:52] Josh Hutchinson: As it says in the King James version of the Bible, "thou shalt not suffer a witch to live."
[00:14:59] Sarah Jack: The couple was most likely hanged together in Hartford very soon after their convictions.
[00:15:03] Josh Hutchinson: We believe they were hanged and were one of only two couples hanged together for witchcraft in British North America.
[00:15:11] Sarah Jack: As we'll cover in the next episode in the series, Rebecca and Nathaniel Greensmith were the other couple hanged together.
[00:15:18] Josh Hutchinson: Now, the Salem magistrates did condemn both Elizabeth and John Proctor.
[00:15:24] Sarah Jack: However, Elizabeth's hanging was delayed due to pregnancy, and she was reprieved by the governor in 1693.
[00:15:30] Josh Hutchinson: Martha and Giles Cory were also victims of the Salem Witch Trials together, who were a married couple. However, Giles refused to stand trial and was pressed to death rather than hanged.
[00:15:42] Sarah Jack: Next we have the case of Goodwife Bassett of Fairfield.
[00:15:46] Josh Hutchinson: We only know about her witchcraft accusation through one brief court record and a 1654 defamation suit filed by Mary Staples against colonial leader Roger Ludlow.
[00:15:58] Sarah Jack: The court record states that the governor and two other men were to go to Stratford for "the trial of Goody Bassett for her life."
[00:16:05] Josh Hutchinson: This entry was dated May 15th, 1651.
[00:16:09] Sarah Jack: We next hear of Bassett in the Staples case, in which a witness testified that "Goodwife Bassett, when she was condemned, said there was another witch in Fairfield that held her head full high."
[00:16:19] Josh Hutchinson: While Goodwife Bassett's given and maiden names are not known, she may have been the wife of Thomas Bassett. We've also seen a book theorizing that she was the wife of a Robert Bassett.
[00:16:34] Sarah Jack: Thomas Bassett arrived in the colonies in 1635 and first made his home in Dorchester, Massachusetts.
[00:16:41] Josh Hutchinson: It was there that he likely first encountered Thomas Thornton, a man we spoke of in the last episode in the series.
[00:16:50] Sarah Jack: If you recall, Thornton was a tanner who resided next to Alice Young in Windsor, Connecticut in the 1640s.
[00:16:57] Josh Hutchinson: He lost four children to the epidemic which may have been the cause of the accusations against Alice.
[00:17:03] Sarah Jack: But the Thorntons and the Youngs were just some of the many Dorchester, Massachusetts settlers who made the move to Windsor.
[00:17:09] Josh Hutchinson: Thomas Bassett also relocated to Windsor and lived there at the same time as the Thorntons and the Youngs.
[00:17:16] Sarah Jack: It was in 1650 that Thomas Bassett relocated to Stratford.
[00:17:20] Josh Hutchinson: That same year, John Young and the Thorntons also moved from Windsor to Stratford.
[00:17:25] Sarah Jack: Thomas Thornton was elected Stratford's deputy to the Connecticut General Court in 1651, the very year Goodwife Bassett hanged.
[00:17:34] Josh Hutchinson: As noted in "Between God and Satan" by Beth Caruso and Dr. Katherine Hermes, Thornton was in proximity to several witch trials.
[00:17:42] Sarah Jack: His exact role in any of these trials is not yet known.
[00:17:47] Josh Hutchinson: As mentioned previously on the show, the Stratford Historical Society is hosting several events in April and May to honor Goodwife Bassett's memory.
[00:17:56] Sarah Jack: The society is leading commemorative walks retracing Goodwife Bassett's last steps on May 3rd and 10th at 7:00 PM. These feature historical commentary by the town historian, David Wright.
[00:18:07] Josh Hutchinson: The inaugural Goody Bassett Ball will take place on Saturday, May 20th at 6:00 PM.
[00:18:12] Sarah Jack: More information can be found on the society's webpage. in easthampton
[00:18:17] Josh Hutchinson: Following the Bassett hanging, Goodwife Knapp of Fairfield was also charged with witchcraft.
[00:18:23] Sarah Jack: She hanged in 1653.
[00:18:26] Josh Hutchinson: Again, we know about her case through the Staples defamation suit.
[00:18:30] Sarah Jack: Unfortunately, the testimony in that case refers to her only as Goody Knapp.
[00:18:35] Josh Hutchinson: We do not know her given or maiden names.
[00:18:38] Sarah Jack: We do not know the identity of her husband.
[00:18:41] Josh Hutchinson: We hope records with this information will be located one day.
[00:18:45] Sarah Jack: In 2019, a memorial plaque was placed in the Black Rock community in Bridgeport, Connecticut in Goodwife Knapp's honor.
[00:18:52] Josh Hutchinson: The court record for Mary Staples' defamation suit against Roger Ludlow indicates that Ludlow had accused Staples, because she, quote, "had laid herself under a new suspicion of being a witch, that she had caused Knapp's wife to be new searched after she was hanged. And when she saw the teats said, if they were the marks of a Witch, then she was one, or she had such marks."
[00:19:16] Sarah Jack: Document also reports that according to Mary Staples, Roger Ludlow had said that Knapp had told him Staples was a witch.
[00:19:24] Josh Hutchinson: However, Thomas Lyon told the court he was watching goody Knapp when five women came in and asked her to confess. Knapp responded that she was not a witch and she would not name Mary Staples as a witch.
[00:19:39] Sarah Jack: One Hester Ward claimed that Goody Knapp had told her that Mary Staples had admitted to receiving two little things brighter than the light of day from a Native American.
[00:19:48] Josh Hutchinson: She purportedly called the mystery items, quote, "Indian gods."
[00:19:53] Sarah Jack: Goodwife Sherwood questioned Knapp about the objects.
[00:19:57] Josh Hutchinson: According to Sherwood, Knapp denied ever saying that anyone in town had taken the shiny objects from the Native American.
[00:20:06] In other words, Knapp was saying that she never accused Goody Staples of taking the shiny objects that were known as "Indian gods."
[00:20:20] Knapp time and again we're seeing denied that Staples had anything to do with witchcraft, and this is another denial of that. So that's the significance of that statement. Staples is saying that Knapp isn't a witch and Knapp, according to all these witnesses, repeatedly said that I'm not calling Staples a witch because she isn't one. I'm not one. She's not one.
[00:20:48] Sarah Jack: Ultimately, Roger Ludlow was found to have defamed Staples and was ordered to pay Thomas Staples 15 pounds for falsely accusing his wife of witchcraft and for court costs.
[00:20:58] Josh Hutchinson: Roger Ludlow was a colonial official. He had written the laws of Connecticut.
[00:21:05] Sarah Jack: So isn't that interesting that he was found to have defamed?
[00:21:09] Josh Hutchinson: They're basically saying that you lied, that you called her something, and you couldn't prove that she was a witch.
[00:21:16] In 1653, the same year that Knapp was executed, Mrs. Elizabeth Godman of New Haven went to court to complain about several people, who she said had called her a Witch.
[00:21:27] Sarah Jack: That's interesting.
[00:21:30] Josh Hutchinson: This is a defamation that backfires.
[00:21:32] Sarah Jack: Elizabeth Godman struck terror in the hearts of her supposed victims, causing one to sweat profusely and another to faint.
[00:21:41] Josh Hutchinson: And this is just saying that because they believed so strongly that she was a witch, they had these visceral physical reactions when they crossed her and she reacted to them with either a stare or some words. One person said that she sweated so much in her bed after having a dream about Knapp, that she woke up and it was like she was floating on water. And another person, Stephen Goodyear, actually said that Knapp gave him a dirty look and he swooned.
[00:22:23] Sarah Jack: When you consider their belief and fear of witches, and then here is the embodiment of one interacting directly with them, you can feel their terror and understand these reactions.
[00:22:41] Josh Hutchinson: And psychological terror does produce known chemical reactions within the body that can elevate the heart rate, cause you to sweat, cause you to breathe differently, cause you to faint. This is all part of your fight or flight response or freeze.
[00:23:02] Sarah Jack: Yeah, it is.
[00:23:04] Josh Hutchinson: And so if you really believe in your heart and in your mind that somebody is a witch and they're capable of harming you, you can actually, in essence, harm yourself just through your body's reactions to your psychological state.
[00:23:24] Sarah Jack: And so that is what would be happening today in these communities, where they believe this alleged witch is causing death and sickness and misfortune. They are having these type of responses in their bodies and minds.
[00:23:46] Josh Hutchinson: Yes, we see this happening around the world today. We see it throughout the history of witch trials in a lot of the testimony. It's possible that it happened with the afflicted persons in Salem and with other afflicted persons that they became, they were so distressed that they became physically ill and psychologically traumatized.
[00:24:13] Sarah Jack: And then imagine if you are actually ill and then psychologically traumatized from your fear of who is causing your illness.
[00:24:22] Josh Hutchinson: Yes, that just compounds it and that can lead your health to really deteriorate rapidly.
[00:24:30] Sarah Jack: And you know who comes to mind with me on that is Timothy Swan in North Andover.
[00:24:35] Josh Hutchinson: Yes, that's a good one. I was thinking of, one we'll talk about later is Betty Howell, who is supposedly afflicted. She starts having some kind of fits, and then she just becomes really ill and rapidly deteriorates and passes, because she's in such a panic that whatever physically might have been going on with her, just that mental fear gets added to that.
[00:25:08] Sarah Jack: That's such a good use of the word panic in these situations. The panic is in the accusers. It's interesting.
[00:25:16] Josh Hutchinson: Yeah, it's in the supposedly bewitched people. They're panicking in their own selves about being terrorized by this witch, thinking that, "oh, she's gonna kill me." And then it's like a self-fulfilling prophecy, "that witch is gonna kill me," and then you get really sick and you die. There's clinical cases of people having heart attacks and different reactions to intense fright.
[00:25:48] Not fearing witches is good for all of us, so we want to remove the witch fear and show people that there's other reasons why misfortune happens. You've got to remove the layer of mystery and give explanations why things happen when they do.
[00:26:12] New Haven's leading minister, John Davenport, quote, had occasion to speak of witches and showed that a froward discontent frame of spirit was a subject fit for the devil to work upon in that way." As a result, Goodwife Larrimore considered Godman to have the appearance of such a person.
[00:26:34] Sarah Jack: Mrs. Atwater allegedly claimed Godman was married to a manitou named Hobbamock, a giant stone spirit known to the Quinnipiac.
[00:26:42] Josh Hutchinson: A common motif is expressed in many of the testimonies against Elizabeth Godman. When someone refused to sell, barter, or give anything to her, misfortune followed, and we see that again in witch trial after witch trial, in Salem with Sarah Good, Samuel Parris refuses to give her anything.
[00:27:05] She goes away muttering something. They believe then that she cursed them in spite where really it's their guilt for not giving her what she wanted.
[00:27:18] Sarah Jack: Godman was a widow who lived with Stephen Goodyear.
[00:27:21] Josh Hutchinson: He was the deputy governor of the New Haven Colony.
[00:27:24] Sarah Jack: The magistrates questioned Godman and the people she complained about.
[00:27:28] Josh Hutchinson: Godman was accused of afflicting people and animals following quarrels.
[00:27:34] Sarah Jack: She was also supposed to have laid upon a bed, quote, "as if somebody was sucking her."
[00:27:39] Josh Hutchinson: This was another reference to the belief that witches had teets from which they fed devils and familiars or imps.
[00:27:46] Sarah Jack: Godman supposedly also talked to herself.
[00:27:49] Josh Hutchinson: And I just wanna point out, that's another common thing. As we just mentioned, the case of Sarah Good, she went away muttering something to herself, and people believed that she was muttering curses. It was considered aberrant behavior to talk to herself in public. And people are like, "that's odd. She must be up to something."
[00:28:14] And Godman knew what others did and said when she was not there.
[00:28:19] Sarah Jack: Godman's defamation claim was rejected.
[00:28:23] Josh Hutchinson: However, she did not face trial for witchcraft.
[00:28:27] Sarah Jack: Nicholas Augur, a New Haven physician, consulted John Winthrop, Jr. about the mysterious afflictions of three women.
[00:28:34] Josh Hutchinson: Historian Walter Woodward writes that Winthrop's diagnosis likely saved Godman's life.
[00:28:40] Sarah Jack: However, most of the correspondence between Augur and Winthrop is missing, so we don't know precisely what effect Winthrop's response may have had on the case.
[00:28:50] Josh Hutchinson: In any event, the court ordered Godman to "look after her carriage hereafter."
[00:28:57] Sarah Jack: And to "not go in an offensive way to folks houses in a railing manner, as it seems she hath done, but that she keep her place and meddle with her own business."
[00:29:07] Josh Hutchinson: The magistrates warned her that she now was considered suspicious and would be brought back to court if additional evidence was brought in against her to show that she was a witch.
[00:29:19] Sarah Jack: Even though she's the one that walked in first.
[00:29:21] Josh Hutchinson: Yeah. She's, " hey, these people are pointing fingers at me. I'm gonna point back at them." And they're like, the court's like, "well, we think they have a point."
[00:29:30] Sarah Jack: Godman was indeed called back to court on August 7th, 1655.
[00:29:37] Josh Hutchinson: She was again accused of causing a series of strange events and bewitching animals.
[00:29:43] Sarah Jack: On this occasion, she was jailed.
[00:29:45] Josh Hutchinson: Considering her to be in poor health, the court released her into the custody of Thomas Johnson on September 4th and warned her to return to court in October.
[00:29:55] Sarah Jack: At an October 17 court session, Godman was ordered to pay 50 pounds bond to ensure her good behavior and warned she would be jailed again if she gave cause.
[00:30:05] Josh Hutchinson: She was warned that she "must forebear from going from house to house to give offense and carry it orderly in the family where she is."
[00:30:15] Sarah Jack: Her bond was paid out of her estate on January 1st, 1656.
[00:30:20] Josh Hutchinson: Elizabeth Godman died in 1660.
[00:30:23] Sarah Jack: When she died. Her estate was valued at 200 pounds.
[00:30:26] Josh Hutchinson: In 1654, the same year as the Staples lawsuit, Lydia Gilbert of Windsor was accused of practicing witchcraft.
[00:30:35] Sarah Jack: She was indicted on November 28th for allegedly bewitching Thomas Allyn's gun.
[00:30:41] Josh Hutchinson: Which had misfired during a militia exercise three years earlier.
[00:30:46] Sarah Jack: And killed Henry Stiles.
[00:30:48] Josh Hutchinson: Allyn had already been convicted of homicide by misadventure and paid a fine.
[00:30:54] Sarah Jack: It is unknown why Gilbert was accused three years after the fact.
[00:30:58] Josh Hutchinson: Not much is known for certain about Lydia Gilbert. The indictment against her does not specify a husband or even refer to Gilbert as Goodwife.
[00:31:09] Sarah Jack: All evidence we have seen to link Lydia and Thomas has been circumstantial and based upon Thomas's business relationship with Henry Stiles.
[00:31:16] Josh Hutchinson: We do know that Stiles and Allyn had some previous business relationship and that Gilbert had business relationships with the other two, but this is with Thomas Gilbert, and I haven't seen the name Lydia in any court records other than the one brief record about her trial.
[00:31:42] There was a Lydia Bliss in jail with a Thomas Gilbert.
[00:31:47] In 1643, the court ordered a Thomas Gilbert and a Lydia Bliss jailed, along with George Gibbs and James Hullet. I don't know if we know what offense they were in there for. So we're just saying like these two people knew each other before. They had some kind of prior relationship, and her name's Lydia. And like we said before, these are inferences, and there's not a marriage record that says Thomas Gilbert, Jr. of Windsor married Lydia Bliss, daughter of such and such, so you go through a chain of inferences to get there.
[00:32:34] Henry Stiles may have roomed at one Thomas Gilbert's house, and Lydia may have been his wife, his daughter, his sister, or another relative.
[00:32:46] Sarah Jack: One thing we can say for sure is that Gilbert was convicted.
[00:32:50] Josh Hutchinson: The court record of her case makes this quite clear.
[00:32:54] Sarah Jack: She was likely executed.
[00:32:57] Josh Hutchinson: Like many of the victims, no record of an execution exists today.
[00:33:01] Sarah Jack: However, like the others, she disappears from the record after the conviction and is therefore presumed to have been hanged as the law specified.
[00:33:10] It really goes to show that the same processes you use when you're doing work in your family tree, connecting one generation to the next by a reliable record is the same process that needs to be done when you're connecting individuals in a history research to their spouses and to their children. If you can't, that's the equivalent of a brick wall in your tree .
[00:33:39] Josh Hutchinson: A lot of times, we rely upon the work that someone else has done before us, when we should be verifying their information from primary sources and making those connections ourselves.
[00:33:59] Sarah Jack: You wouldn't just take somebody's branch from their tree and graft it into yours without looking at how the record matches your family line. And with these individuals, we need to see how is the record putting the story together, and if the record's not there, you can't put the story together. That part of the story can't go together.
[00:34:22] Josh Hutchinson: Be careful not to leap to conclusions.
[00:34:26] Sarah Jack: But just like when you're working on your family tree, you can have a working branch where it's an open research, you can continue to do that. You can consider things a possibility, but that's all that it is until you know.
[00:34:44] Goodwife and Nicholas Bailey were the next couple to be accused of witchcraft.
[00:34:49] Josh Hutchinson: They were brought to court for other things on July 3rd, 1655.
[00:34:54] Sarah Jack: Impudent and notorious lying.
[00:34:56] Josh Hutchinson: Endeavoring to make discord among neighbors.
[00:35:00] Sarah Jack: And filthy and unclean speeches.
[00:35:03] Josh Hutchinson: In court, quote, "sundry passages taken in writing were read, which being duly considered, doth render them both, but especially the woman, very suspicious in point of witchcraft. But for matters of that nature, the court intends not to proceed at this time."
[00:35:21] Sarah Jack: They were ordered out of town.
[00:35:24] Josh Hutchinson: Quote, "betwixt this court and the next court they must consider of a way how to remove themselves to some other place or give sufficient security to the court's satisfaction for their good behavior and pay the fine for lying, which is 10 shillings."
[00:35:41] Sarah Jack: However, the couple delayed moving.
[00:35:43] Josh Hutchinson: They came back to court August 7th, 1655.
[00:35:47] Sarah Jack: The court granted a delay until the middle of April of 1656, but only if they paid 40 pound security that they would leave plus 50 pounds bond for good behavior and attended every monthly court session during the delay.
[00:36:00] Josh Hutchinson: On September 4th, 1655, the court told them to come back to the next session on the first Tuesday of October and an additional session the third Wednesday of October.
[00:36:13] Sarah Jack: They returned to court October 2nd, 1655.
[00:36:17] Josh Hutchinson: And were told they would be excused from future court appearances, if they removed before the third Wednesday of that month.
[00:36:24] Sarah Jack: The records end there, so it is believed that the Baileys did indeed leave the colony.
[00:36:30] Josh Hutchinson: Walter Woodward writes that John Winthrop, Jr. likely had a role in the decision to exile rather than execute the Baileys.
[00:36:38] William Meaker filed a slander suit in 1657 against Thomas Mullener, who he said accused him of bewitching some pigs.
[00:36:47] Sarah Jack: The two had shared some time in court the previous year.
[00:36:51] Josh Hutchinson: On that occasion, Mullener was on trial for allegedly stealing swine from another neighbor.
[00:36:56] Sarah Jack: And Meaker testified against him.
[00:36:59] Josh Hutchinson: Later the two had an argument.
[00:37:01] Sarah Jack: Meaker claimed that Mullener had broken his fence.
[00:37:04] Josh Hutchinson: And Mullener believed Meaker got his revenge by casting a spell on his pigs.
[00:37:10] Sarah Jack: Mullener lost the slander suit and was ordered to apologize to Meaker and to post a 50 pound bond for his good behavior.
[00:37:16] Josh Hutchinson: The next to be accused was Elizabeth Garlick of Easthampton on Long Island.
[00:37:23] Sarah Jack: At this time, Easthampton was part of Connecticut.
[00:37:26] Josh Hutchinson: Garlick was tried in 1658.
[00:37:29] Sarah Jack: This was the first witchcraft case John Winthrop, Jr. worked on in an official capacity.
[00:37:35] Josh Hutchinson: Now serving as governor of Connecticut Colony, he presided over the court.
[00:37:40] Sarah Jack: Before Garlick's trial, Connecticut had tried seven people for witchcraft. All had been convicted and executed.
[00:37:47] Josh Hutchinson: As Chief Magistrate, Winthrop had considerable influence over the proceedings.
[00:37:52] Sarah Jack: His presence at the least brought balance to the court.
[00:37:56] Josh Hutchinson: Of the seven magistrates on the court, four had previously been involved in multiple witchcraft cases resulting in conviction.
[00:38:05] Sarah Jack: Garlick was the wife of Joseph or Joshua Garlick.
[00:38:09] Josh Hutchinson: Joseph or Joshua was a business intermediary between John Winthrop, Jr. and Lion Gardiner on at least two occasions when Winthrop was living in Saybrook.
[00:38:21] Sarah Jack: The Garlicks perhaps lived on Gardiner's Island from 1650 or earlier until he relocated to Easthampton on Long Island in 1653.
[00:38:30] Josh Hutchinson: In Easthampton, Garlick acquired nearly a hundred acres over time and owned livestock.
[00:38:37] Sarah Jack: Godbeer says Garlick was a healer in The Devil's Dominion.
[00:38:41] Josh Hutchinson: Godbeer bases this on a deposition of a woman named Goodwife Bishop, who went to Elizabeth Garlick and obtained an herb called dockweed that had some medicinal purposes. However, every woman at the time, especially every wife and mother, was the nurse of their household and had common herbs on hand for treating illnesses.
[00:39:15] So we don't know if that meant that she was a professional healer or not. We're looking into the records in more detail to see. And there are a lot of implications in this label as healer, as it's popularly believed that healers and even midwives were common targets of witchcraft accusations.
[00:39:46] Scott R. Ferrara and John Demos have written that Garlick's maiden name was probably Blanchard.
[00:39:53] Sarah Jack: And Demos notes that her possible father may have been a French Huguenot.
[00:39:58] Josh Hutchinson: Nine accusers testified at Elizabeth Garlick's trial.
[00:40:02] Sarah Jack: Garlick was accused of bewitching Elizabeth Howell to death. Howell was the daughter of prominent citizen Lion Gardiner and the wife of Arthur Howell, whose father was the leading citizen of Southhampton.
[00:40:13] Josh Hutchinson: Garlick was also accused of killing a man, an African American child, two infants, and some piglets.
[00:40:22] Sarah Jack: Further, one Goody Edwards claimed Garlick had caused her daughter's breast milk to dry up.
[00:40:28] Josh Hutchinson: Garlick was also accused of bewitching an ox and a sow.
[00:40:31] Sarah Jack: It's so many wild accusations. That's so many accusations. It reminds me of Rebecca Nurse.
[00:40:39] Josh Hutchinson: Yeah. All of the Salem people, it was just neighbors coming in saying, "oh, we, you know, disagreed about this or that, and then she railed at me, and then the next day my horse fell over."
[00:40:51] Sarah Jack: A Goodwife Hand claimed that when she learned of her sow's affliction neighbors burned its tail, upon which Elizabeth Garlick came in.
[00:40:59] Josh Hutchinson: This is significant, because it was believed, and we see this in several witch trials, and we'd covered it in a previous episode, that burning a bewitched object returned the curse to the witch.
[00:41:17] Elizabeth Garlick was acquitted, but her husband had to post 30 pounds bond for his wife's good behavior and to appear at the next court session in Easthampton.
[00:41:29] Sarah Jack: Governor Winthrop Jr. wrote to Easthampton to tell the people there to "carry neighborly and peaceably without just offense to Joshua Garlick and his wife." He also told the Garlicks to do the same toward the others in town.
[00:41:41] Josh Hutchinson: The Garlicks lived to old age. The town record of Goodman Garlick's death in 1700, estimated his age at about a hundred years.
[00:41:49] Sarah Jack: Elizabeth's death is not recorded, but a later estimate says one of the Garlicks lived to be 105 and the other 110. Demos estimates these figures were exaggerated by a decade.
[00:42:00] Next, an unknown resident of Saybrook was accused of witchcraft.
[00:42:05] Josh Hutchinson: Court record states, "Mr. Wyllys is requested to go down to Saybrook to assist the major in examining the suspicions about witchery and to act therein as may be requisite. June 15th, 1659."
[00:42:21] Sarah Jack: The major mentioned here was John Mason, a leading figure in Connecticut Colony's early history.
[00:42:28] Josh Hutchinson: Mr. Wyllys was Samuel Wyllys, who left behind a collection of documents known as the Wyllys Papers.
[00:42:35] Sarah Jack: These papers do include records of witch trials but do not include this incident.
[00:42:40] Josh Hutchinson: The person or persons suspected of witchery are unnamed in the record that we do have, and no indictment exists from this time period to show that the case ever reached a grand jury or a trial jury.
[00:42:53] Margaret and Nicholas Jennings of Saybrook were the next couple to be accused of witchcraft.
[00:42:59] Sarah Jack: So it is interesting that the unknown Saybrook was before a known Saybrook.
[00:43:04] Josh Hutchinson: But there's a two year gap. So I've seen some writers tie the two incidents together and say that Margaret and Nicholas Jennings were suspected in 1659 and indicted in 1661, but again, you're missing a link to say that the 1661 case had to do with the 1659 suspicions of witchery.
[00:43:33] Sarah Jack: But in any case, there were suspicions going on in the community there.
[00:43:38] Josh Hutchinson: There were. Something was going on and people were suspicious at the time of witchcraft.
[00:43:44] Sarah Jack: In 1643, they were convicted for running away from indentured servitude, theft, and fornication, whipped and ordered by the court to marry each other.
[00:43:53] Margaret and Nicholas were indicted for suspected witchcraft on September 5th, 1661.
[00:43:59] Josh Hutchinson: They were accused of bewitching to death the wife of Reinold Marvin and the child of Baalshassar de Wolfe.
[00:44:07] Sarah Jack: They were acquitted on October 9th, 1661.
[00:44:11] Josh Hutchinson: Quote, "respecting Nicholas Jennings the jury return that the major part find him guilty of the indictment. The rest strongly suspect it that he is guilty."
[00:44:22] Sarah Jack: Quote, "respecting Margaret Jennings the jury return that some of them find her guilty the rest strongly suspect her to be guilty of the indictment."
[00:44:31] Josh Hutchinson: But because the jury did not agree in full on either indictment, the couple were released from jail and left the colony.
[00:44:43] Sarah Jack: It's interesting to me that there could be like some, she's guilty and others strongly suspect. It relates to the seven indicators of someone being a witch, and then after that there were things that strongly caused suspicion but don't necessarily prove. It's interesting me that there's this gray area like that.
[00:45:08] Josh Hutchinson: There's a difference between suspicion and evidence. There are things that lead you to question a suspect. And then there are things that lead you to indict the suspect. And then there are stronger things needed to convict the suspect. And this is a sign, I think also of the changing times, possibly because of Winthrop's influence in the area. Between 1655 and 1661, no one's convicted.
[00:45:44] You start having these suspicions, and they're saying that there isn't quite enough evidence here, where before it was a slam dunk for the prosecution. Seven of the first seven people in Connecticut Colony, at least, were convicted. So they had a perfect record going for a while.
[00:46:08] And now Mary Bingham is here with Minute With Mary.
[00:46:13] Mary Bingham: I cannot comprehend the intense anxiety I would experience if someone falsely accused me of a crime I did not commit. Then to realize if I were found guilty, I could be executed. This was a painful reality of three of my ancestors in 1692, Susannah Martin, Sarah Wilds, and Mary Esty. From the time they were arrested at their homes, their journey became a living hell. After intense interrogation from the magistrates at the meeting house, coupled with noisy bystanders, they faced screaming accusers. Their accusers stated out loud that the specters of my ancestors and their familiars were allegedly flying about the room.
[00:47:03] Once the interrogation was over for each woman, they traveled by cart to the jail, which was small and overcrowded. Besides humans, other roommates would be lice, mice, rats, and other vermin. The stench of sickness fills the dark interior where all of the accused for witchcraft were shackled. Puritans believe the shackles prevented the specters of the accused for witchcraft to go forth from their personal bodies to afflict harm on other people.
[00:47:36] Then came the days of the execution. About one week after the guilty verdict was handed down for each woman, my ancestors would've been placed on a cart and traveled with the high sheriff, George Corwin, to Proctor's Ledge. The streets were lined with people, as the cart traveled the long mile from the jail to the execution site, which included an incline to the final destination. How my grandmothers remain steadfast to the truth of their innocence to the end as they faced the cruelest form of death continues to be an inspiration to me. Thank you.
[00:48:17] Sarah Jack: Thank you, Mary.
[00:48:19] Josh Hutchinson: Here's Sarah with End Witch Hunts News.
[00:48:22] Sarah Jack: Awareness of the violent modern witch hunts against alleged witches is increasing across the world. International media, organizations, governments, and individuals want it to stop and are taking action and are educating about it. The United Nations Human Rights Council is acknowledging the crisis and urging additional efforts by affected states and by all stakeholders.
[00:48:44] We are all stakeholders in efforts to stop these witch attacks and abuse crimes against women and children. When you see it in the news, read about it and share it. Educate yourself and others. We have links in our show notes to a new YouTube documentary called "Why Witch Hunts are Not Just a Dark Chapter from the Past" with journalist Karin Helmstaedt featuring important interviews with several experts, including Advocacy for Alleged Witches advocate, Dr. Leo Igwe. Witches of Scotland advocate, Dr. Zoe Venditozzi, modern attack victims, and witch trial historians. Please see the show description for the link to watch it.
[00:49:18] Historically, people have been blamed for using witchcraft to manipulate weather to cause harm. King James VI of Scotland is infamously known to have done this. This mentality persists to this day. This week, at least two reports of witch attacks related to blaming a person for weather-related misfortune have been reported. One example is the misfortune of lightning strikes. The Nigeria Lightning Safety and Research Center reported that two innocent lives were taken due to false accusations of causing lightning strikes. I'm sorry to report that enraged youths buried the accused alive, and they perished. The Nigeria Lightning Safety and Research Center states, quote, " as a lightning safety organization, we condemn the tragic event and urge everyone to take lightning safety seriously." Thank you, Nigeria Lightning Safety and Research Center for standing with the victims and for urgently educating about the science of lightning and effectuating crucial safety education. Links to news articles reporting these weather-blaming circumstances are in the show description.
[00:50:16] Next month, the Salem, Massachusetts area and Hartford and Farmington, Connecticut are getting a rare visit from Dr. Leo Igwe, director of the Advocacy for Alleged Witches nonprofit organization. It is an incredible honor for us to organize a week of speaking engagements during his May speaking tour in the United States and to accompany him as he speaks in places of historical significance to early American colony witch trial history.
[00:50:38] Witch persecutions and trials are ongoing incidents in Africa and on other continents, reportedly occurring in at least 60 nations around the world. Witchcraft accusation is still a form of death sentence. Across continents, thousands, mainly women and elderly persons are accused, tried, attacked, killed, imprisoned, or banished every year. You can follow Dr. Leo Igwe on Twitter @leoigwe to see how he's advocating on the ground in the victim communities in real time as these individuals are experiencing being accused and hunted.
[00:51:07] This first event at the Salem Witch Museum is virtual, but Dr. Igwe will be with us in Salem touring the historic sites, guided by a local seasoned in the history, Mary Bingham. Tuesday, May 16 is your chance to experience a very special evening of in-person conversation with Leo at the Rebecca Nurse Homestead in Danvers. Please see the Facebook event for details. Isn't this a great week? Make sure you mark your calendars.
[00:51:29] Next, you can en enjoy an in-person speaking event with Dr. Igwe at Central Connecticut State University on Wednesday, May 17th at 6:00 PM. While in the Hartford area, Leo will be touring known witch trial historic sites with author Beth Caruso. On Thursday afternoon, May 18th, Leo will be presenting at the Stanley-Whitman House living history center in Farmington, Connecticut. Look for Facebook events for all these occasions posted by our social media.
[00:51:53] Would you like to know more about Leo? You are in luck, because we have a great podcast episode for you to listen to. For more info on Leo, listen to the episode "Witchcraft Accusations in Nigeria with Dr. Leo Igwe." Come hear Leo. Invite your friends and family. See you there.
[00:52:08] Get involved. Visit endwitchhunts.org. To support us, purchase books from our bookshop or merch from our Zazzle shop. Our links are in the show description.
[00:52:16] Josh Hutchinson: Thank you, Sarah.
[00:52:20] What did you learn today, Sarah?
[00:52:23] Sarah Jack: Looking at the case of Palmer, it's just another reminder that this was ongoing. It was always ongoing, specifically for some individuals, but just that the court was always hearing these accusations of witchcraft. It takes away from the excuse of hysteria.
[00:52:44] Josh Hutchinson: That's a wonderful point that people had these long running suspicions of particular neighbors. It wasn't all in a moment of panic. There was a whole chain of events. And when we talked to Malcolm Gaskill in episode 5, he talked about how there was often a decades long history of suspicion before anybody actually went to the court. There was just one last thing that pushed things to that point, that took it into a legal process rather than an informal just suspicion, gossip among neighbors.
[00:53:30] There's also the fact that the suspicion would follow a person, even when they moved to a different colony, that neighbors there had presumably heard about her past word of mouth or through letters. " Hey, this Palmer family just moved here." And somebody's " oh, really? Them? She's a witch."
[00:53:54] So there's that.
[00:53:56] Sarah Jack: Yeah. And I wonder how the people that were fearing the witches, like what was that like for them seeing these women walking around free that they knew were witches?
[00:54:10] Josh Hutchinson: Exactly. Gaskill was talking about as a practical matter, you would try to avoid those people and not cross them.
[00:54:19] Thank you for listening to Thou Shalt Not Suffer: The Witch Trial Podcast.
[00:54:23] Sarah Jack: Join us next week.
[00:54:25] Josh Hutchinson: Subscribe wherever you get your podcasts.
[00:54:28] Sarah Jack: Visit thoushaltnotsuffer.com.
[00:54:31] Josh Hutchinson: Remember to tell your friends about the show.
[00:54:34] Sarah Jack: Support our efforts to End Witch Hunts. Visit endwitchhunts.org to learn more.
[00:54:39] Josh Hutchinson: Have a great today and a beautiful tomorrow.
This is Part 2 of Thou Shalt Not Suffer: The Witch Trial Podcastโs Connecticut Witch Trials 101 series. Part 2 covers witchcraft beliefs, the founding of Connecticut and Alice Young. Your cohosts and accused witch descendants, writer and podcast producer, Joshua Hutchinson and End Witch Hunts President and people connector extraordinaire, Sarah Jack are back to delve into the history. The story of Connecticut’s settlement, witchcraft belief and known witch trial victims is fact backed with trustworthy research and sources. Take advantage of the expansive bibliography, and do some educational reading. Dig into the research with us. This series has been created with thoughtful inquiry and consideration of historian expertise, historic record and available archived material. How do we know what we know? We connect past witch trials to todayโs witchcraft fear with a discussion answering our advocacy questions: Why do we witch hunt? How do we witch hunt? How do we stop hunting witches?
Transcript
[00:00:00]
[00:00:20] Josh Hutchinson: Welcome to Thou Shalt Not Suffer: The Witch Trial Podcast. I'm Josh Hutchinson.
[00:00:26] Sarah Jack: And I'm Sarah Jack.
[00:00:28] Josh Hutchinson: We hope you enjoy part two of our Connecticut Witch Trials 101 series.
[00:00:33] Sarah Jack: This week we'll discuss witchcraft belief in New England, give an overview of the founding of Connecticut and the founding of the town of Windsor, before we move on to the trial and execution of Alice Young, who is believed to be the first person hanged for witchcraft in New England.
[00:00:49] Josh Hutchinson: In this episode, we'll dispel some common misconceptions. First of all, every person executed for witchcraft in New England was hanged, not burned.
[00:01:00] Sarah Jack: Nobody was burned for witchcraft here, but they were in other places in Europe. Do people assume it because of the media they've seen? Do people just equate burning and witches?
[00:01:11] Josh Hutchinson: It would seem to have been influenced by transatlantic communication and immigrants with memories of the burning times in their countries.
[00:01:20] Sarah Jack: Do people visualize burning a witch is destroying a witch versus an execution? I feel like if you're thinking about witches being burned, then you're also thinking more of the murderous mob style.
[00:01:31] Josh Hutchinson: That's another part of the lore.
[00:01:32] Sarah Jack: I think the more people recognize New England was hanging, then they're thinking about, oh, it's an execution. There was a trial. What was that trial like?
[00:01:42] We are really excited for you to hear this episode.
[00:01:45] Josh Hutchinson: We sure are.
[00:01:46] Sarah Jack: Before we introduce Alice Young, we'd like to set the stage for you by providing a little background on witchcraft belief in early New England and the settling of Connecticut.
[00:01:58] Josh Hutchinson: In evaluating witchcraft belief in early modern New England, it is important to note that ministers and the educated elite held different views than most of the public. Many beliefs overlapped, but those who claimed to be victimized by witchcraft focused on human agency in magical practice, while the clergy largely focused on Satan as the source of the witch's power.
[00:02:22] Sarah Jack: In popular belief, a witch was a person who used magic for sinister purposes.
[00:02:28] Josh Hutchinson: A witch was a person who was believed to have the skill to manipulate occult forces in order to perform maleficium, which is the act of causing harm supernaturally.
[00:02:40] Sarah Jack: Women were believed to be more sinful and more evil than men and more vulnerable to becoming witches. The reasoning included the belief that women's bodies weren't as strong as men's, and, therefore, the devil could more readily access women's souls.
[00:02:53] Josh Hutchinson: Of the 49 people known to have been accused of witchcraft in Connecticut between 1647 and 1742, 36 were women, 11 were men, and two were unidentified. Further, seven of the men accused were married to women who were accused first. Only four of the 49 were men who were not married to female witchcraft suspects.
[00:03:19] Sarah Jack: Four. That's a small number.
[00:03:22] Witches were said to have teats, where imps or animal familiars suckled. These were often hidden in their secret parts.
[00:03:30] Josh Hutchinson: The witch was the embodiment of the corrupted woman. Rather than celebrate and encourage fertility, she actively worked against it. Rather than be the perfect helpmate to her husband, she chose to be a handmaiden to the devil himself.
[00:03:45] Sarah Jack: The witch attempted to invert the power structure, diverting authority from man to woman. She was not a housewife. She was a force of her own.
[00:03:53] Josh Hutchinson: Maleficium most commonly involved employing magic to injure, sicken, or kill a person or domestic animal. However, targets of maleficium also included ships, homes, and crops.
[00:04:06] Sarah Jack: Image magic involved the use of the likeness of a person to injure them. Poppets were commonly believed to be used for this purpose and could be made of common materials like cloth, rags, wax, or birch bark. These images would then be harmed by hand, needle, water, or fire.
[00:04:23] Josh Hutchinson: To recruit people, Satan and his devils often first appeared to targets in the guise of animals.
[00:04:31] Sarah Jack: Outside of Salem, most Witch trial witnesses did not mention the devil. However, as shown in those Salem cases and a handful of others, people believe that witches covenanted with him directly and signed his book in blood.
[00:04:45] Josh Hutchinson: And signed his book. Sometimes in blood, sometimes in ink, sometimes in just, they would say it was red like blood. Sometimes they would say they actually cut their finger and signed it with their own blood. They actually put that detail in some of the Salem testimony. And his book was always changing color, shape, size, and material. You pay attention to those testimonies, they're always inconsistent. Sometimes his book was a piece of like just a sheet of birch bark that people had etched their names into.
[00:05:26] Sarah Jack: These women in the devil's book, you know they're putting their name in it and, of course the counterpart, the Book of Life, which you don't put your own name in, your name's put into it.
[00:05:37] I just think it's interesting that they are fantasizing that these women are signing their name into a book for the devil. Cause I was like, what is the significance of him having names in a book.
[00:05:51] Josh Hutchinson: It's inversion of the covenant, basically, and inversion of God's grace. You don't put your own name in the book of life, but you do put it in the devil's book. It's all about rebellion. Mid to late middle ages, they just were focused on witchcraft as an act of rebellion against God. And then they got into the Satan's Pact thing.
[00:06:22] Witches often gathered in groups, as seen in the Hartford Witch Panic and the Salem Witch Hunt.
[00:06:29] Sarah Jack: How many people were meeting with Reverend Burroughs at the witch Sabbath described in the Salem Witch trials?
[00:06:34] Josh Hutchinson: Dozens?
[00:06:36] Sarah Jack: It was a huge amount.
[00:06:39] Josh Hutchinson: They might have had hundreds at some of their things. There was definitely dozens, and they were coming from Connecticut. In Salem, they definitely were intimately aware of what had happened in Connecticut, and they were saying that whiches were coming from Connecticut to Salem Village.
[00:07:04] Sarah Jack: At Hartford, the supposed witch meeting may have been a harmless Christmas celebration, which was interpreted as a witches' Sabbath. During the Salem Witch hunt, these sabbaths were recounted in vivid detail by the afflicted persons and the confessors.
[00:07:19] Josh Hutchinson: In the early modern mind, two worlds coexisted on earth, the visible world and the invisible world. The boundaries between these worlds were porous, and creatures from the invisible world often visited the visible world. Likewise, people learned in magic could tap into powers from the invisible world to manipulate the visible.
[00:07:44] Sarah Jack: As Dr. Kathy Hermes explained, New England was viewed as the battleground between God and Satan, where the English attempted to establish Christ's church, and the devil attempted to pull it down.
[00:07:55] Josh Hutchinson: While witchcraft was reviled, not all magic was frowned upon by the people at large. Acceptable occult practices included protective magic, countermagic, and healing magic.
[00:08:09] Sarah Jack: New Englanders commonly hid objects and symbols in their homes to ward off witches and evil spirits.
[00:08:16] Josh Hutchinson: As Dr. Emerson Baker explained in episode 25, garlands and wreaths were hung on doors and windows as barriers to evil.
[00:08:26] Sarah Jack: Not just decor. Horseshoes and other iron objects were also nailed over doorways or secreted in walls to prevent spirits from entering.
[00:08:35] Josh Hutchinson: Symbols were etched near entries and exits to catch demons. Chimneys and wells were protected in such fashion, because evil spirits frequently used those openings to gain access to homes.
[00:08:49] Sarah Jack: Countermagic involved various methods of detecting and harming witches. Bewitched objects and the hair, nails, and urine of bewitched persons were burned to destroy the evil magic or transfer it back to the witch.
[00:09:03] Josh Hutchinson: When animals were believed to be victims of maleficium, body parts like ears and tails were burned. Ouch. Poor animals.
[00:09:13] Sarah Jack: Healing magic was a dangerous line of work. Those with the power to heal were believed to also have the power to harm.
[00:09:21] Josh Hutchinson: Contrary to popular belief, midwives were seldom targets of witchcraft accusations. However, there are recorded instances of women who provided healing services being accused.
[00:09:34] Sarah Jack: Other magical enterprises also put people at risk of accusation. Methods of divination are reported in several cases, and a few of those tried for witchcraft openly engaged in fortune telling.
[00:09:46] Josh Hutchinson: The fortune telling they were doing wasn't communing with spirits. It was palmistry, reading people. Marilynne told us Samuel Wardwell would look at somebody's hand and then tell their fortune, and other people were like, turning the sieve and scissors or doing the Bible and key thing to tell fortunes. There were these different divination methods and the Venus Glass, stuff like that were all divination, but there was an action involved and you're interpreting the results.
[00:10:25] The fortune telling that's getting messages from the other side is through mediums, which are a more recent invention. That came out of the spiritualist movement of the 19th century. They had those kinds of visions, but that wasn't them accusing the witches of doing that. That was the afflicted people saying, "I have spectral vision, and these specters of deceased people appeared to me." It was the bewitched people who were the mediums, if you think about it.
[00:11:04] While ministers and the educated elite believed in witches as much as the average layperson, the clergy emphasized the diabolical pact they believed was the source of the witch's power.
[00:11:17] Sarah Jack: For clergymen, all magic came from the devil. Countermagic was a form of going to the devil for help against the devil.
[00:11:25] Josh Hutchinson: However, the clergy accepted, or at least turned a blind eye to, certain occult practices performed by the educated elite, including alchemy and astrology.
[00:11:37] Sarah Jack: Witchcraft became a capital crime in England in 1542, and an enhanced Witchcraft Act was passed in 1604, which made it a felony to compact with the devil or have familiarity with evil spirits.
[00:11:49] And now Minute with Mary. Mary Bingham has more details on the standards of evidence for witchcraft trials.
[00:11:55] Mary Bingham: The earliest laws and orders of the General Court of Connecticut, the Code of 1650, and the Book of General Laws and Liberties Concerning the Inhabitants of Massachusetts, both state the following. Anyone convicted of witchcraft will be put to death. In criminal cases, the court was to rely on the testimony of two eye witnesses against the person who was accused. However, this was not always done in the cases of witchcraft, particularly in the colony of Connecticut. That is, until the case against Katherine Harrison of Wethersfield in 1669. Katherine was accused, tried. She was held in jail as she awaited a new trial. Governor John Winthrop, Jr. had Katherine released from jail and placed her under house arrest. Angry residents petitioned the court, ordering her immediate return to prison. Instead, Governor Winthrop and the magistrates drafted a letter to Gershom Bulkeley and other area ministers for advisement. Gershom on behalf of the ministers advised that spectral evidence was enough to indict, but not enough to convict a person.
[00:13:24] Furthermore, because the ministers believed that the devil could disguise himself as an innocent person, afflict harm to others and their environment, the two person testimony was now to be strictly enforced going forward. Two people would need to testify to the same event, at the same time, in the same place.
[00:13:48] Had this rule been enforced in the witchcraft cases between 1647 through 1663, the following people may not have been hanged: Alice Young, Mary Johnson, John Carrington, Joan Carrington, Goodwife Bassett, Goodwife Knapp, Lydia Gilbert, Mary Stanford, Rebecca Greensmith, Nathaniel Greensmith, and Mary Barnes.
[00:14:19] Sarah Jack: Thank you, Mary.
[00:14:21] Josh Hutchinson: Many factors contributed to witchcraft accusations.
[00:14:25] Sarah Jack: Economics.
[00:14:27] Josh Hutchinson: Psychology.
[00:14:28] Sarah Jack: Fear of warfare.
[00:14:30] Josh Hutchinson: Religious beliefs.
[00:14:31] Sarah Jack: Gender roles.
[00:14:33] Josh Hutchinson: Authorities interested in suppressing deviant behavior.
[00:14:37] Sarah Jack: And most importantly the social history which is revealed in the records.
[00:14:41] Josh Hutchinson: A history of neighborly quarrels was at the heart of many cases.
[00:14:45] The English Civil War produced the witchfinders Matthew Hopkins and John Stearns. They stepped in to fill a power vacuum when the central authority lost power over individual towns and districts. The local authorities were all too happy to step in and govern themselves. And Matthew Hopkins, the self-appointed Witchfinder General, and his assistant John Stearns, went through the countryside in East Anglia, exploiting that power vacuum by going from town to town to hunt witches and get paid by the town per witch that they found.
[00:15:21] And Matthew Hopkins and John Stearns developed witch-finding techniques, which at the least pushed the limits of the law in England against torture by employing techniques such as watching and walking, which kept people awake for sometimes days on end, in order to pressure them and put on psychological torture as well as physical deprivation to get confessions.
[00:15:44] Hopkins and Stearns both wrote books about their witch-finding methods and cases, and those books made it over from England to New England, which we know because they were cited in one of the early cases where the officials said they were employing the Witch finding techniques coming out of England, referencing the Matthew Hopkins techniques. Specifically, the officials in New England were watching, which is keeping an observation on a person you're keeping awake. You've got people rotating in around the clock, keeping this person from falling asleep, in order to watch 24 hours a day to see if imps or familiars come to suckle the witch's teats.
[00:16:29] So that's what they have. They have these peeping toms, these little pervos sitting there keeping a woman on a three-legged stool or something all day and night, just watching for imps and familiars to come and give suck. And in some cases the watchers claim to actually see this. Sometimes they reference things like bugs that came into the room or mice that came into the room.
[00:16:52] But they assume that those are familiars because they're in Witch finding mode and they find witches. And so some of these methods were actually used in New England, and therefore Hopkins' Witch Hunt was influential. And you look at the timing of when Hopkins was active in the mid 1640s and the timing of the first witchcraft case in New England, which was 1647, the trial of Alice Young. Timing wise, you could see the transmission of this information from England. All these books are being written about the various English Witch trials, and they're coming over to America and letters. People coming over are spreading the word, "oh, there's all these Witch trials going on in England," and so New England thinks it's happening there, it's probably happening here because we are God's chosen ones.
[00:17:52] As we know from talking to Mary W. Craig about Scotland, the holier you are, the more the devil's going to attack you. And that's a theory at the time that was also prevalent in England and New England. That's why New Englanders thought they were in the battleground between God and Satan. That's where Satan's gonna be the most active, and he is gonna employ the most witches because they were establishing a new, pure Christian church.
[00:18:23] And now we'd like to talk to you about the settling of Connecticut. Following the establishment of the Colony of Massachusetts Bay, multiple nations and colonies vied for control of what is now the state of Connecticut, though indigenous peoples already held that area.
[00:18:39] Sarah Jack: The Dutch were the first Europeans to claim land in Connecticut when they established a trading post known as the House of Good Hope in what is now Hartford in 1633.
[00:18:52] Josh Hutchinson: Over that same year, a group of English from the Plymouth Colony followed and established a trading post of their own in the area which is now Windsor.
[00:19:03] Sarah Jack: It's of value to remember that through this claiming and establishing there was conflict happening, attacks, they were attacking each other.
[00:19:16] Josh Hutchinson: In the early 1630s, some of the Native American leaders went to John Winthrop in Massachusetts to try to get him to come and help them fight the Pequot Nation. And John Winthrop wasn't interested at the time in doing that, but they went to Edward Winslow in Plymouth and he was interested, so he sent, this guy, a military leader, Matthew Holmes over to form the trading post.
[00:19:56] And I think that's of value to know that there's all this conflict going on and this is the background of, which trials are suddenly happening in the 1640s, but there's always this conflict and tension there and threats and actual combat.
[00:20:17] Sarah Jack: In 1635, settlers from Dorchester in the Massachusetts Bay migrated to the vicinity of the Plymouth trading post.
[00:20:26] Josh Hutchinson: Around the same time, a group of English migrants came to the same spot, armed with a document called the Warwick Patent, which does not exist today.
[00:20:36] Sarah Jack: The document was reportedly issued by the Earl Warwick in 1631 and entitled the patentees to a 120-mile band of land, stretching all the way from the western border of Rhode Island to the Pacific Ocean.
[00:20:50] Josh Hutchinson: Which is why Connecticut had land in Ohio territory given as a Western Reserve. It was based off the Warwick patent. After America had become an independent nation and Connecticut was a state and the nation's expanding to the west they're still like, but the Warwick patent, and so they actually gave them this chunk of Ohio.
[00:21:18] Today we only have John Winthrop, Jr.'s 1662 copy of the patent, which he used in negotiating a charter for Connecticut from King Charles II.
[00:21:29] Sarah Jack: The community these groups established was initially called Dorchester but soon renamed Windsor.
[00:21:35] Josh Hutchinson: Nearly simultaneously to the development of Windsor, communities were established in Wethersfield, Saybrook, and Hartford.
[00:21:43] Sarah Jack: In 1636, the settlements of Hartford, Windsor and Wethersfield came together to form the colony of Connecticut. Saybrook retained its independence as a separate colony.
[00:21:54] Josh Hutchinson: In 1637, a devastating war was waged by the English colonists against the Pequot Nation.
[00:22:02] Sarah Jack: The following year, more English colonists arrived creating the New Haven Colony.
[00:22:07] Josh Hutchinson: In 1639, Connecticut Colony adopted the fundamental orders, which framed its government.
[00:22:14] Sarah Jack: In 1642, Connecticut banned witchcraft. This law was based upon the laws of England and Massachusetts Bay, as well as biblical injunctions in Exodus 22:18, Leviticus 20:27, and Deuteronomy 18:10-11.
[00:22:30] Josh Hutchinson: Exodus 22:18. "Thou shalt not suffer a witch to live."
[00:22:35] Sarah Jack: Leviticus 20:27: "A man also or woman, that hath a familiar spirit or that is a wizard, shall surely be put to death. They shall stone them with stones. Their blood shall be upon them."
[00:22:46] Josh Hutchinson: Deuteronomy 18:10-11. "There shall not be found among you anyone that maketh his son or daughter to pass through the fire or that useth divination or an observer of times, or an enchanter or a witch, or a charmer or a consulter with familiar spirits or a wizard or a necromancer.
[00:23:10] Sarah Jack: The Massachusetts Body of Liberties of 1641 stated, "if any man or woman be a witch (that is hath or consulteth with a familiar spirit), they shall be put to death."
[00:23:21] Josh Hutchinson: In 1644, Connecticut and Saybrook united.
[00:23:25] Sarah Jack: In 1646, John Winthrop, Jr. founded the Pequot Colony, which was later renamed New London, intending it to be a center of alchemical study.
[00:23:34] Josh Hutchinson: In 1650 Connecticut codified its laws.
[00:23:38] Sarah Jack: The code is written by Roger Ludlow, the colony's only lawyer, and possible author of the Fundamental Orders, who was later sued for defamation by Thomas Staples, a husband of Mary Staples. In the Staples suit, it came out that Ludlow had pressured Goody Knapp to confess. As a result of the defamation action, Ludlow was ordered to pay the Staples' 15 pounds for calling Mary a witch.
[00:24:01] Josh Hutchinson: In 1662, John Winthrop, Jr. received a charter from King Charles II, which unified the New Haven and Connecticut colonies, and set the boundaries of Connecticut to include everything from the Narragansett Bay in the East west to the Pacific Ocean. North-south, the colony ran from the border with Massachusetts down to the Atlantic coast and included most of Long Island.
[00:24:27] Sarah Jack: However, Connecticut lost some of its territory in 1664 when the Duke of York was granted a patent, including what is now the state of New York.
[00:24:36] Josh Hutchinson: A 1664 agreement between John Winthrop Jr. and Governor Roger Williams of Rhode Island gave the latter colony control of all lands west of the Narragansett Bay and east of the Pawcatuck River.
[00:24:52] Sarah Jack: Additionally, the boundary of Massachusetts had been surveyed incorrectly in 1642, and was set seven to eight miles south of its proper place.
[00:25:01] Josh Hutchinson: Now that we've covered the background, let's get to the story of the first victim, Alice Young.
[00:25:10] Nothing is firmly known about Alice Young's life before her hanging.
[00:25:14] Sarah Jack: The first evidence of any Youngs in Connecticut are records showing that John Young had purchased land in Windsor by 1640.
[00:25:22] Josh Hutchinson: We know John was Alice's husband, because Thomas Thornton wrote to John Winthrop Jr. About John Young's illness, and Winthrop wrote on the back of the letter that "his wife was hanged for a witch at conecticut."
[00:25:36] Sarah Jack: John Young was a carpenter who lived in the Backer Row section of Windsor next door to the Thorntons.
[00:25:42] Josh Hutchinson: John and Alice had one known child.
[00:25:45] Sarah Jack: A daughter also named Alice.
[00:25:48] Josh Hutchinson: Not much is known of the Young's lives in Windsor, but we can give you some background on what Alice's life may have been like as a Puritan wife and mother.
[00:25:57] Sarah Jack: Married women of non-elite status were known by the title Goodwife.
[00:26:01] Josh Hutchinson: A woman was a man's helpmate.
[00:26:04] Sarah Jack: Her daily work involved caring for children, tending livestock, gardening, brewing, making clothes, cooking, cleaning, washing, and having babies.
[00:26:13] Josh Hutchinson: As deputy husbands, women sometimes also shared in their husbands' work duties.
[00:26:18] Sarah Jack: We know some things about Alice Young's neighbors on Backer Row.
[00:26:22] Josh Hutchinson: Thomas Thornton was a tanner.
[00:26:24] Sarah Jack: He married Anne Tinker in London in 1633.
[00:26:27] Josh Hutchinson: They lived among Anne's siblings, as several Tinker families settled in Windsor, most living on Backer Row.
[00:26:36] Sarah Jack: John Young purchased his land from William Hubbard, husband of Anne's sister Ellen Tinker.
[00:26:42] Josh Hutchinson: Thomas and Anne Thornton had six children at the time of Alice Young's trial.
[00:26:48] Sarah Jack: Priscilla, Thomas, Anne, Samuel, Mary, and Timothy.
[00:26:52] Josh Hutchinson: An epidemic, perhaps influenza, ravaged the Connecticut River Valley in 1647, beginning in the spring.
[00:27:00] Sarah Jack: Thomas Thornton lost four children to the epidemic, Priscilla, Thomas, Anne, and Samuel.
[00:27:05] Josh Hutchinson: Priscilla died bravely, and her story was later preserved for posterity by Cotton Mather.
[00:27:11] Sarah Jack: Historians theorize that Alice Young was blamed for starting the epidemic through witchcraft.
[00:27:16] Josh Hutchinson: There are no records of Alice Young's trial, but a typical New England witch trial involved the following phases:
[00:27:25] 1.) misfortune.
[00:27:26] Sarah Jack: Number two, identification of the culprit.
[00:27:30] Josh Hutchinson: A complaint filed with the magistrates.
[00:27:33] Sarah Jack: A warrant for apprehension.
[00:27:36] Josh Hutchinson: The arrest of the suspect.
[00:27:38] Sarah Jack: And the examination with questions from the magistrate, intense physical examination by a jury of women, and possibly swim test to see if the suspect sank or floated. Sinking was a sign of innocence, while floating suggested guilt.
[00:27:58] Josh Hutchinson: Following the examination, the suspect was usually jailed, unless the magistrates thought there wasn't evidence to proceed with an investigation.
[00:28:11] Sarah Jack: Testimonies were gathered.
[00:28:14] Josh Hutchinson: An indictment was written.
[00:28:16] Sarah Jack: The grand jury reviewed the indictment. If they returned the verdict ignoramus, there is insufficient evidence, and the suspect is released. If they return the indictment billa vera, true bill, they find there is enough evidence for trial.
[00:28:31] Josh Hutchinson: Then the petty jury heard the evidence.
[00:28:35] Sarah Jack: They hear the evidence and deliver the verdict. If acquitted, the suspect is released only after paying jail fees. And we know of instances where some people perished, unable to pay those jail fees.
[00:28:47] Josh Hutchinson: Due to the terribly unsanitary conditions in the jails.
[00:28:53] Sarah Jack: If convicted. The sentence is announced.
[00:28:56] Josh Hutchinson: Following a guilty verdict, the justices either issue a death warrant or appeal to a higher court for a ruling on the case.
[00:29:05] Sarah Jack: If there was no appeal or the appeal is rejected, the suspect is led from the jail to the place designated for hanging. In Connecticut's case, we do not know the site of the Hartford witchcraft executions.
[00:29:16] Josh Hutchinson: The bound prisoner is then carried up a ladder by the executioner, who places the rope about the neck and pushes the convict off the ladder.
[00:29:26] Sarah Jack: The prisoner, hung from either a tree or a gallows, chokes out slowly. This could take 10 minutes or more, but usually the convict passed out and didn't have to experience the agony of a slow, ignoble death.
[00:29:38] Josh Hutchinson: The whereabouts of the bodies of those hanged for witchcraft are unknown.
[00:29:44] Sarah Jack: Why is that?
[00:29:46] Josh Hutchinson: The bodies of witches as rebels against God could not be placed among the Elect, the saints in a church cemetery. No respect whatsoever was afforded a witch.
[00:30:08] Sarah Jack: And some of them were excommunicated from the church before their execution.
[00:30:14] Josh Hutchinson: The first execution took place somewhere in Hartford. We don't know where.
[00:30:20] Sarah Jack: The old meetinghouse was located where the Old State House stands today. The hangings may have taken place on Meetinghouse Green or at another location in Hartford.
[00:30:32] We do not know where Alice's body was laid to rest.
[00:30:35] Josh Hutchinson: Tradition tells us some of the Salem victims were secretly retrieved and buried by family. However, we do not have even this much to go on regarding Connecticut's witch trial victims.
[00:30:47] Sarah Jack: After the hanging, the residents of Backer Row dispersed to other communities in Connecticut and Massachusetts.
[00:30:54] Josh Hutchinson: John Young survived the epidemic and relocated to Stratford, where he acquired land in 1652.
[00:31:02] Sarah Jack: He suffered from an illness, which impacted his skin and also caused John to lose hair and nails.
[00:31:07] Josh Hutchinson: John Young died in April 1661, and nobody ever claimed his property.
[00:31:13] Sarah Jack: The first record of Alice Young Jr. after her mother's hanging was for her marriage to Simon Beamon in Windsor in 1654.
[00:31:21] Josh Hutchinson: Interestingly, Simon Beamon had testified against two people accused of witchcraft in Springfield, Mary Lewis Parsons and her husband, Hugh Parsons.
[00:31:33] Sarah Jack: Alice Young Beamon and Simon Beamon resided in Springfield, Massachusetts. They raised a sizable family there.
[00:31:41] Josh Hutchinson: In 1677, Thomas Beamon, son of Alice Young Beamon and Simon Beamon sued a man for defaming him and his mother.
[00:31:50] Sarah Jack: The man allegedly said, "his mother was a witch and he looked like one."
[00:31:55] Josh Hutchinson: There's a lot of speculation about who Alice Young may have been and where she may have been born, and where she may have married John, whether she was a healer. None of this has been confirmed.
[00:32:09] Alice, like the rest of Connecticut's witch trial victims, has not been exonerated and still remains guilty as charged on the books.
[00:32:22] Now, here's Sarah with End Witch Hunts News.
[00:32:26] Sarah Jack: End Witch Hunt News.
[00:32:29] Thou Shalt Not Suffer podcast is a project of End Witch Hunts movement. End Witch Hunts is a non-profit organization working to educate you about witch trial history and working to motivate you to advocate for modern alleged witches. You'll not find our message sensational or amusing, confusing, or muddied.
[00:32:45] Today, I want you to think about the phrase "additional efforts." Remember when the Connecticut witch trial history was minimized and overlooked, not widely known as a significant part of witch hunt history. Bringing Connecticut to the forefront of which trial conversation took additional efforts, efforts by dozens of individuals over several decades. But in the most recent years, the culmination of those efforts created a new wave of results, and now Connecticut witch trial victims are known.
[00:33:10] Now, we must all work with additional efforts to include the modern witch hunt horror, and witchcraft misconceptions in the everyday witchcraft conversations. Only additional efforts will integrate the modern witch hunt crisis and witch phobia into social justice action. The communities clutched by this behavior need to be acknowledged and supported.
[00:33:28] The United Nations Council for Human Rights is sending the message that we must all begin to address what is happening by making additional efforts. This last month, the Office of the United Nations High Commissioner for Human Rights reported the severity of human rights violations and abuses rooted in harmful practices related to accusations of witchcraft and ritual attacks cause adverse human rights impacts on persons in vulnerable situations and the factors that affect their vulnerability. They have concluded that additional efforts, including more comprehensive data gathering and further research are needed to develop a greater understanding of the various aspects of this complex problem. It recommends a number of actions, such as developing comprehensive frameworks for prevention.
[00:34:11] The Office of the High Commissioner for Human Rights recommends that states undertake action. South Africa, a nation that has been working toward the elimination of witchcraft attacks with overall success is still working to completely eliminate attacks and stop pagan discrimination. Damon Leff, friend of the podcast from episode 14, has dedicated his professional and personal efforts to legal reform action to stop all witchcraft discrimination. He has recently published a response to the Pan-African Parliament's own Guidelines on Accusations of Witchcraft and Ritual Attacks Towards Eliminating Harmful Practices and Other Human Rights Violations.
[00:34:47] He writes:
[00:34:48] "In July 2021, the United Nations Human Rights Council draft Resolution 47, titled "Elimination of Harmful Practices Related to Accusations of Witchcraft and Ritual Attacks," called a Member States to condemn harmful practices related to accusations of witchcraft and ritual attacks that result in human rights violations to ensure effective protection of all persons in vulnerable situations likely to be subjected to accusations of witchcraft and ritual attacks, and to promote bilateral, regional, and international initiatives in collaboration with relevant regional and international organizations, aimed at achieving an end to witchcraft accusations and consequent human rights abuses."
[00:35:25] He clarifies that: "The victims of witch-hunts are usually not Pagans, Witches, or practicing any spiritual practice typically considered Pagan."
[00:35:33] " Significantly, Resolution 47 emphasized that states "should carefully distinguish between harmful practices amounting to human rights violations related to accusations of witchcraft and ritual attacks and the lawful and legitimate exercise of different kinds of religion or beliefs, in order to preserve the right to freely manifest a religion or a belief, individually or in a community with others, including for persons belonging to religious minorities.'"
[00:35:58] " In March 2023, the Pan-African Parliament released its own Guidelines on Accusations of Witchcraft and Ritual Attacks: Towards Eliminating Harmful Practices and Other Human Rights Violations. The 2023 document defines witchcraft in context, identifies two broad classifications of harmful practices related to the manifestation of belief in witchcraft; witchcraft accusations and ritual attacks, and other recommendations on both legal and non-legal measures the Member States could adopt to combat ongoing human rights violations. The Pan-African Parliament also draws appropriate attention to the need to balance competing rights in order to avoid criminalizing freedom of thought, conscience, religion, and culture."
[00:36:35] The guidelines highlight concerns for legal enforcement against human rights abuses and non-lingual and community-based intervention.
[00:36:43] " The Pan-African Parliament guidelines appear comprehensive in attempting to deal with the accusations of witchcraft and related harmful cultural practices on the African continent. The Pan-African Parliament concludes its report by encouraging the international community to continue to advocate for the victims and to advance the discourse on witchcraft, both generally and in relation to harmful religious and cultural practices."
[00:37:04] Thank you, Damon Leff, for your initiatives, and we will continue to amplify your efforts and message. By listening to what I'm sharing here about South Africa, you are enlightening your mind on modern witchcraft nuances and currents in your world. Modern witch-hunt advocates are very pleased with drafts of both the UN HRC resolution and the African Union guidelines. It will be up to all nations and states to implement the guidelines. Every state is in its own stage of confronting their witch-hunt complexities and need our support.
[00:37:32] How can you be a part of these important additional efforts? Write our world leaders. Write your community leaders. Please see show notes for writing to the South African Minister of Justice and the South African Law Reform Commission to encourage robust action on their intentional guidelines.
[00:37:47] The Connecticut Witch Trial Exoneration Project, an organized collaboration of diverse collaborators, has been working for an official state exoneration of the 17th century accused and hanged witches of the Connecticut Colony. We support the Joint Committee on judiciary bills HJ Number 34, "Resolution Concerning Certain Witchcraft Convictions in Colonial Connecticut." We still need your additional efforts. Will you take time today to write a house representative and a senator asking them to recognize the relevance of exonerating Connecticut witch trial victims? You can do this whether you are a Connecticut resident or anywhere else in the world. You can do this as any political party member. This is a bipartisan effort. You should do it from right where you are. You can find the information you need to contact a legislator with a letter in the show links.
[00:38:29] Today, we got the update that the house has calendared the bill. We need the Senate to follow suit, and we need both floors to vote yes to bill HJ Number 34. Your message to them gets this done. You can follow our progress by joining our Discord community or Facebook groups. Links to all these informative opportunities are listed in the episode description.
[00:38:48] I would like information from on the ground in India. Advocates with information and education about which accusations in India, I want to hear from you. Please reach out through our websites or social media and tell me the nuances of what's happening and what can be done.
[00:39:02] Please support End Witch Hunts with your donations or purchases of educational witch trial books and merchandise. You can shop our mech at zazzle.com/store/EndWitchHunts or zazzle.com/store/thoushaltnotsuffer and shop our books at bookshop.org/EndWitchHunts. We want you as a super listener. You can support Thou Shalt Not Suffer podcast production by super listening with your monthly monetary support. See episode description for links to these support opportunities.
[00:39:31] We thank you for standing with us and helping us to create a world that is safe from witchcraft accusations.
[00:39:36] Josh Hutchinson: Thank you, Sarah.
[00:39:39] Sarah Jack: You're welcome.
[00:39:39] What did we learn today, Josh?
[00:39:43] Josh Hutchinson: We learned about witchcraft belief in early New England, the founding of Connecticut, the founding of the town of Windsor, and of course about Alice Young.
[00:39:54] Sarah Jack: I noticed there was a lot of conflict.
[00:39:57] Josh Hutchinson: Yes. Tons of it. And one observation I've made is that it only takes a few minutes to tell the whole story of Alice Young's life.
[00:40:09] Sarah Jack: But we're gonna spend more than a few minutes looking for more information on these victims.
[00:40:15] Josh Hutchinson: And thank you for listening to Thou Shalt Not Suffer: The Witch Trial Podcast.
[00:40:20] Sarah Jack: Join us next week.
[00:40:22] Josh Hutchinson: Subscribe wherever you get your podcasts.
[00:40:25] Sarah Jack: Visit thoushaltnotsuffer.com.
[00:40:27] Josh Hutchinson: Remember to tell your friends about the show.
[00:40:30] Sarah Jack: Please support our efforts to end witch hunts. Visit endwitchhunts.org to learn more.
[00:40:35] Josh Hutchinson: Have a great today and a beautiful tomorrow.
[00:40:38]
Learn what the world believes about witchcraft today with American University’s tenured Associate Professor of Economics, Dr. Boris Gershman. He is an active academic researcher and writer who has written several academic articles on the relationship of witchcraft beliefs and sociodemographic characteristics. We discuss his journal article “Witchcraft Beliefs Around the World: An Exploratory Analysis.” Find out about solutions to the current global witchcraft accusation crisis based on Dr. Gershmanโs evaluation.
[00:00:00]
Sarah Jack: Welcome to this episode of Thou Shalt Not Suffer: The Witch Trial Podcast. I'm Sarah Jack.
Josh Hutchinson: And I'm Josh Hutchinson. In this episode, we speak with economist Boris Gershman about his report, "Witchcraft Beliefs Around the World: An Exploratory Analysis." In the report, Dr. Gershman analyzed global data from a series of surveys by the Pew Research Center that included a question about belief in witchcraft and determined that approximately 40% of people in the world believe in witchcraft [00:01:00] as defined as the ability to cast a curse or a spell to do harm to someone else.
Sarah Jack: This is about who believes in witchcraft. But the study's about more than that. The data on witchcraft belief sets the stage.
Josh Hutchinson: Many other factors are analyzed, and their relationship to witchcraft belief is studied. He finds correlates between religious belief and witchcraft belief, and other factors like the level of traditionalism and conformity in a society to the rate of witchcraft belief.
Sarah Jack: This information's for everybody, even if you don't think you would be interested in hearing such an analysis. And the reason is because of what it tells [00:02:00] us about the witch-hunts of the past and why they're so hard to stop in some regions today. And Boris takes his analysis to the place where solutions are weighed.
Josh Hutchinson: That's an excellent recap, Sarah. The episode is so fascinating from the beginning. The study that he did, the data that he looked at, the way it panned out is intriguing. Just looking at the different countries around the world and seeing that witchcraft belief is prevalent in most nations of the world and is a part of life in every nation that was studied. 95 nations were studied. The lowest rate of [00:03:00] witchcraft belief was 9% in Sweden. The United States comes in with 16% belief, so that's one in six people in America believe in harmful witchcraft, and that means that we all know people who have these beliefs.
In our country, the level of belief isn't past the tipping point where it becomes dangerous. We don't often hear about attacks on alleged witches or killings of alleged witches like we do, unfortunately, in so many countries, where the level of belief is higher. But it's still something people carry around with them every day and affects their choices they make and how they live their [00:04:00] lives.
Sarah Jack: It's about how much someone may believe harmful witchcraft is affecting them personally or their community. How big of a implicator is it in their wellbeing?
Josh Hutchinson: Are they blaming it for their misfortunes, and are they identifying people that they believe to be the perpetrators?
Sarah Jack: If you also love analysis with charts and comparisons, he's got that for you, too.
Josh Hutchinson: And maps.
Sarah Jack: And maps.
Josh Hutchinson: So we have quite a lot of interesting discussion about these things with Dr. Gershman, and there are solutions out there, and Boris talks to us about how you can implement a lot of change, and you can bring in or improve your nation's institutions [00:05:00] to make change without going in trying to get people to suddenly stop believing in witchcraft. You don't have to change the belief in witchcraft, in order to replace the social function.
Sarah Jack: The innovation and the economic development must continue to flourish and be encouraged, but the witchcraft beliefs don't have to be driven out at the same level.
Josh Hutchinson: That's right, and we've heard in our talks with Damon Leff in South Africa and Leo Igwe in Nigeria, that the laws that exist aren't helping with the problem, and new laws aren't going to change anything. And Dr. Gershman talks to us about going in with heavy-handed [00:06:00] legislation to ban witchcraft accusations hasn't worked and won't work. You need to address the factors that lead to witchcraft accusations. You need to address what happens when there's a disaster or misfortune happens to someone.
Sarah Jack: Listen closely and enjoy this witchcraft fear analysis and conversation with American University's tenured Associate Professor of Economics, Dr. Boris Gershman. He is an active academic researcher and writer and has written several academic articles on the relationship of witchcraft beliefs and sociodemographic characteristics. Today we get to discuss his journal article that you may have read in fall 2022, "Witchcraft Beliefs Around the World: an Exploratory Analysis." And now Boris.
Josh Hutchinson: For the purposes of your paper, how did you define witchcraft?
Boris Gershman: I'm glad that this is the first question because I want to be very clear about [00:07:00] that. So if we're talking about my latest paper, there is a single question that I used to pinpoint witchcraft believers. And so the question is a survey question, which sounds as follows. "Do you believe in the evil eye or that certain people have an ability to cast curses or spells that cause bad things to happen to someone?" So that's the question, and there is a lot to unpack here. Let me first explain why I use this question. I use this question, because it is the only question that was available in every single survey. And so it allowed me to cover the largest sample of countries around the world. There were some other, alternative witchcraft questions, but they were only present in a small subset of those surveys, so they wouldn't allow me to have a large sample of countries.
In principle, this [00:08:00] question to me, it's not ideal, but it's not too bad, either. The main reason why it's not ideal is this initial reference to the evil eye, and, as you may know, the evil eye belief is actually different from witchcraft beliefs. I have a paper on that as well. And so the evil eye belief is typically viewed as a belief in the supernatural, destructive force of envious glances.
So that's a bit more specific, actually a lot more specific than and witchcraft beliefs. And so my hope was in my study is that the second part of the question, the clarifying part, the part in which the interviewer basically explains to you that they mean the belief that some people have an ability to cast curses or spells that cause bad things to happen to someone. So my hope was that this clarification kind of settle things and focuses the respondent's attention in such a way that they know what they're being asked about.
One may, by the way, disagree in principle that's the definition of [00:09:00] witchcraft, by the way, even that second clarifying part. And curiously, after my paper was published, this most recent paper was published. I received a couple of emails from quite disappointed people who told me that I am propagating a negative view of witchcraft.
And so in their view, witchcraft actually meant a very different thing, and they viewed witchcraft as using supernatural powers for good. So it's a bit unfortunate though, of course there are these different views about what witchcraft is. And so I had to explain to that person that I'm following in the footsteps of a large literature in history and anthropology that does view witchcraft as this ability to cause harm through supernatural means.
But of course there are many related beliefs and sometimes they're labeled the same way. Beliefs in healers, who can have healing powers, supernatural powers [00:10:00] to cause good stuff. And so that's the phenomenon that I don't explore at all. And so in my view, I'm using the traditional, standard scholarly definition of witchcraft, but some of the people, including maybe some of your listeners may disagree, in which case this is just not a paper about the phenomenon that they are curious about, and that's fine.
Sarah Jack: Thank you for touching on that too, and all of that. This thing that we're navigating through, it deals with all those facets, so thank you for speaking to that.
Boris Gershman: I don't want to say that people who view witchcraft differently are wrong in some way. I'm just saying that's the definition and approach that I'm using and that it's not weird. It's actually following a long tradition among anthropologists and sociologists and historians who viewed witchcraft the same way, so it's not a weird definition.
Sarah Jack: [00:11:00] What was your main goal?
Boris Gershman: So I should mention that by the way, this paper that we are focusing on right now, published just a few months ago, that's not my first paper on the subject, and I've been working on that for quite a while. But in this particular paper, my goal was to collect as much information as possible on the prevalence of witchcraft beliefs around the world and compile this global data set and then use that data set to explore the correlates of witchcraft beliefs.
That is to identify the factors, the variables that go together with witchcraft beliefs at the individual level and at the country level. So in a way, it's a descriptive paper in the sense that it doesn't establish cause and effect. And again, I want to be very clear about that from the get-go, because oftentimes you read, say, a [00:12:00] piece of journalism that describes my paper, and the results that I find are stated using this causal language that X causes Y causes X.
Unfortunately, the correlational analysis of this paper does not allow us to make such strong statements, but it's a first pass at it. And this is meant to motivate further research. Hopefully, it will establish some causal mechanisms at work. So my goal was to compile as much information as possible and detect some correlational patterns. And I'm happy to expand on what I find and what the data look like.
Josh Hutchinson: And you used surveys from the Pew Research Center, correct?
Boris Gershman: That's right. So I rely on the surveys from the Pew Research Center, so that's a research center that is based right here in Washington, D.C. I've been working with their data now for almost 10 years. [00:13:00] And so with every new wave of surveys that they conduct, I'm keeping fingers crossed and hoping that they will include the witchcraft questions once again, so that I have something to work with.
And so at some point a couple of years ago, I realized that by now with the six waves of surveys that they conducted, I have enough information to build a really comprehensive, large scale database. And so in this paper, I use information from six survey waves conducted between 2008 and 2017. They were conducted by large geographic regions. So one survey wave was focused on Sub-Saharan Africa, another was focused on Western Europe, another one on Central and Eastern Europe, and so on. And the good thing for me is that each of those survey waves included the witchcraft question that I described earlier.
So I was able to merge all of these data together [00:14:00] to produce a consistent measure of witchcraft beliefs based on identical question asked in each of those surveys, right? Because we want witchcraft beliefs to be measured consistently. We don't want to be basing our measure on different questions, right? Because that's not right, that's not comparable. But thanks to the design of those surveys, that witchcraft question was available. And so after merging together all the data, I get a sample of about 140,000 people from 95 different countries and territories. And altogether, my back of the envelope calculation shows that they represent about half of the global adult population.
So there are certainly gaps in the data. So some populous countries are not covered. For example, China and India are not part of this database. But covering about half of the global adult population is not bad, I think. And so that's why I call it a global data [00:15:00] set, even though, technically it's not covering every, single nation in the world. And so another good thing about those surveys was that they were designed to be nationally representative. So what that means is that when I calculate a fraction of witchcraft believers in a given country based on a certain sample from that country, we can be fairly confident that this is pretty accurate, that this is really representative of population-wide prevalence of witchcraft beliefs and not just noise. So we have national representative numbers on the prevalence of witchcraft beliefs for these 95 countries and territories.
And the first kind of observation that I make in my paper is that first, the prevalence of witchcraft beliefs is high overall. So it's about 40% of the people in the entire sample that claim to believe in [00:16:00] witchcraft, as already defined earlier. So that's 4 out of 10. That's a lot. And so to some people who have not done research on the subject, that was a surprise, I think particularly for people in, let's call it the West, for lack of a better word, who perceive this as an outdated relic of the past, something that is irrelevant that we think about on Halloween or when we read Harry Potter books. There are a lot of people who think that this is not something that is relevant today. And so this first kind of headline number of 4 out of 10, that's a lot.
But the second observation that I make, and to me that's probably more important as a research subject, is that we see how uneven these beliefs are spread around the world. So in some countries, we see that the prevalence of these beliefs is very low. For example, in [00:17:00] Scandinavia, in a country like Sweden, only about 9% population claim to believe in witchcraft, whereas in a country like Tunisia and many countries in the Middle East and some countries in Sub-Saharan Africa, you have up to 90% people claiming to believe in the witchcraft.
So the distribution of these beliefs, the geographic distribution of their prevalence is highly uneven. And it's not just about world regions. So it's not about, say, Europe versus Latin America. If you look within Europe, you still see a lot of variation, right? So we have Sweden with 9%, but we also have countries like Portugal with almost 50%.
And so that's intriguing, right? Because you think, okay, Europe is all the same. It's many people think of Europe as just this homogeneous territory. But it's not the case economically, it's not the case culturally, politically and so on. And so from the research perspective, the fact that we have this unevenness [00:18:00] or we have variation in the prevalence of witchcraft beliefs around the world, that's an opportunity, because we can explore different correlates and see whether there are factors that go hand in hand with witchcraft beliefs, and we can look at the direction of the correlation and so on. And that's what I do in the paper.
Sarah Jack: One of the things that I wanted to make sure the listeners understood was when something has a positive or negative correlation, what that means so that they don't misunderstand if you say positive and then something else. If it was, they would misunderstand.
Boris Gershman: Let me give you couple of examples. I'm sure we'll talk about a few examples. So I do two types of analysis in the paper. First, I look at the individual level witchcraft beliefs. So I'm trying to look at the factors at the individual level, particularly sociodemographic characteristics that are correlated with the personal belief in witchcraft. [00:19:00] That's the first part of the paper. And then most of the paper looks at the same thing, but across countries. So, which features at the country level are associated with witchcraft beliefs? So at the individual level, I look at standard social demographics, for example, things like age, gender, education, religious beliefs, and stuff like that.
And for instance, to give an example of a positive versus negative correlation, I find that there is a negative correlation between the level of education and individual belief in witchcraft. And what that means is that what I find is that people who report having a higher level of education, for example, have completed secondary school or have a higher level of education, and that they tend to be less likely to believe in witchcraft. So that's when we talk about negative correlation, which means higher level of education means on average, lower [00:20:00] likelihood of believing in witchcraft.
On the other hand, I find some positive correlations. For example, I find, and that's an interesting result, that people who report that religion is more important in their lives. So people who are more religious are also more likely to believe in witchcraft. In other words, importance of religion and belief in God are positively correlated with witchcraft beliefs. So in a way, I find that these supernatural beliefs, whether it's belief in God or supernatural entity that is very much part of standard religious tradition, those beliefs go hand in hand with the supernatural beliefs like witchcraft, that is beliefs in the supernatural powers of human beings, which is quite curious.
Some of the absence of correlations that I find are also interesting. [00:21:00] For instance, many people would believe that witchcraft beliefs are isolated to remote rural areas. I would say that would be the prior belief of a lot of people who haven't done research on witchcraft. So that's not what I find. So what I find is that witchcraft beliefs are actually equally prevalent statistically speaking in urban and rural areas today. I also find that there is no statistically significant difference by gender. So men and women are roughly equally likely to believe in witchcraft. I have found a very small correlation with age, where younger people actually are slightly more likely to believe in witchcraft. Again, something that may go against the prior belief of some of your listeners. Again, these are all correlations, and so I'm gonna repeat this mantra [00:22:00] again and again, because that's what they are and that's how they should be interpreted.
Josh Hutchinson: And the survey was limited to Christian and Islamic countries. How did that limit your ability to do an analysis on a global scale?
Boris Gershman: That's true. And so that has to do mostly with the design of the original Pew Research Center surveys. I should mention that these surveys did not really intend to study witchcraft. I was in a way lucky that question was even included. The purpose of those surveys was to study precisely the role of big religions like Christianity and Islam, and so the bulk of those surveys focused on the role of Islam and Christianity, which explains why these countries that are covered are mostly Christian or Muslim.
On the one hand, it is a limitation, [00:23:00] of course. It means that, other religions are not really well represented, so I have nothing to say about that. On the other hand, if we look at my sample, if we look, say at the role of religious denomination and how it correlates with witchcraft beliefs, what I find is that other things equal, actually, whether you're a Christian or a Muslim, doesn't matter. So once again, this may come as a surprise or maybe not, but that does not correlate significantly with the likelihood of believing in witchcraft. And what's much more important is whether you are religious or not to begin with, as I already mentioned. So the lack of any affiliation, which mostly in the surveys mean that you are atheist or agnostic, so that's the part that would predict negatively your likelihood of believing in witchcraft.
But religious denomination, not so much.[00:24:00] I should also mention that, for example, there is a recent Pew Research Center survey in India, which, as you know, so it's partly Muslim but mostly Hindu. So that's a case where we move beyond Christianity or Islam. The reason why that survey did not make it to my global dataset is because the witchcraft question there sounds a bit different. So in that survey, they ask plainly, do you believe in witchcraft? As I explained earlier, I cannot merge together data that are based on distinct questions, right? Because that's not the right research design. I want perfect comparability or close to perfect comparability. Still, if you look at the India survey and at the other witchcraft question, you will see that it's also widespread among Hindus, so certainly witchcraft beliefs cut across [00:25:00] religious denominations as they cut across socio-demographic status, as they cut across gender, location of your residence, and so on. And so one of the takeaways from this initial analysis of socio-demographics is not so much about which factors predict the likelihood of believing in witchcraft, but the fact that no matter how you slice the society, within each stratum, you still have a large number of witchcraft believers.
So even those who have a relatively high level of education or those who report their personal economic situation to be very good, there are still plenty of witchcraft believers. So this cut across social strata is not something that is again particularly new for those who have been studying the phenomenon over the years. But it's one of the first times when we can see it actually in the data.
Sarah Jack: And this global look is [00:26:00] what's revealing this, and so the relationship between religious belief and witchcraft belief is religious belief. It's not necessarily specific religious belief.
Boris Gershman: So that's another takeaway that beliefs in the supernatural tend to go together. And I think one of the important points from what you correctly call the global look is that witchcraft beliefs are not in a way an oddity. I mentioned it earlier, but it's important for me to make this point clearly that it's not something that is in the past. It's not something that is left in behind in the Middle Ages or Early Modern period. It's something that's still very widespread. It's still something that's very much with us and [00:27:00] not contained in certain regions of the world, in those isolated remote communities, and so on. The manifestations of these beliefs are of course very different depending on where we look, but the truth is that when you ask people, when they're free to say, "no, I don't believe," a lot of them still say, "yes, I do believe in this." And that brings another point, which is that the numbers I provide in the paper are likely an understatement. Both because of how the question was phrased and also because, some people may feel sensitive about it and may say no, whereas maybe they're not sure. And so this kind of gray area was not captured in the survey. So these were yes or no answers. A very small percentage of the people volunteered to say, "I'm not sure" or refused to give an answer, but the majority gave a yes or no question.
So [00:28:00] it's a modern phenomenon. It's a widespread phenomenon. It's an important phenomenon. And we can talk about why it is important, cuz that's also something I obviously touch upon in my work and in this latest paper, as well.
Josh Hutchinson: And you found this belief in all of the 95 nations, including the United States, right?
Boris Gershman: That's right. So there are witchcraft believers everywhere, but of course their proportion varies. So in the United States, if I'm not mistaken, the proportion I found is 16%, which is relatively low compared to the global average. Still not a zero. The lowest proportion I found was that number for Sweden of about 9% that I referred to earlier. So that's still almost 1 out of 10, low but present. Like I said, it is probably more important that in a lot of these nations with a low prevalence of witchcraft beliefs, I think[00:29:00] the manifestation of these beliefs is much more hidden. So these beliefs are, is not something that you observe in daily life.
And so I think of this as a latent belief that remains mostly inside of you. Certainly there are much fewer stories about, say, witchcraft accusations or witchcraft persecutions in countries like Sweden or the United States compared to countries like India or South Africa. And so in that sense, I think beliefs find a more salient manifestation in some places in the world versus the other. And that is also something that's reflected perhaps by the low numbers that we observe. So I think maybe below a certain threshold these beliefs really don't manifest themselves so much in social life.
Josh Hutchinson: [00:30:00] In social life, you discuss how social control relates to witchcraft belief. What's the correlation there?
Boris Gershman: Yes. So, In the second part of my paper, we already talked about these individual level correlations so we can move to country level correlations. So I wanted to see which features of societies correlate with witchcraft beliefs. And so instead of just randomly looking at, different country level characteristics, I organized my analysis well based on the existing literature, right?
Because we have more than a century of ethnographic research on witchcraft beliefs and historical research and witchcraft beliefs. And there are many hypothesis that have been suggested about the role of witchcraft beliefs in societies and the consequences of witchcraft beliefs in societies. And so for me, as an economist, the natural labels to attach to those are costs and benefits. Some people may [00:31:00] disagree with these labels, but these are just that, labels. So I think that witchcraft believes may have some social costs, right? So some negative consequences, and they may have some social functions, right?
So there may be a reason why they exist and they persist over time. And so I sort different country level characteristics in these two buckets, so to speak. And I try to see whether there is any evidence consistent with these theories about the role of witchcraft beliefs in societies and their social costs.
And so the point that you raised about the social control is, I think, the main theory regarding the potential social function of witchcraft beliefs that exists in the literature. And so the idea here is that witchcraft beliefs and the fears that they generate essentially enforce cultural conformity or social conformity, [00:32:00] because anyone who transgresses social norms in any ways, anyone who violates the status quo in any way has this perceived likelihood of being bewitched or being accused of witchcraft, both of which are terrifying from the perspective of that person. And so the notion is that witchcraft beliefs serve as this cultural mechanism of maintaining order and social cohesion when alternative ways of maintaining order are absent. And by alternative mechanisms, I'm referring to modern formal institutions, right? All these laws and government institutions of the modern world that organize lives in societies, that organize the rules of the game, that tell us what is and what is not allowed or what punishment will face if we violate the law, the institutions that offer mechanisms for resolving [00:33:00] conflicts, and so on, the system of taxation that guides distribution of wealth, and so on and so forth. These come on the label of institutions, of formal institutions. And so when these institutions are absent, scholars have argued that witchcraft beliefs could serve this role of maintaining social cohesion under the threat of punishment for norm violation.
So this is something that I try to investigate in my cross-country analysis. And so I do it in two ways. First, I want to check whether the prevalence of witchcraft beliefs correlates with other measures of cultural conformity. And so I look at different measures that, again, I take from previous literature. For example, one of the measures is an index of individualism versus collectivism. So that captures the extent to which societies are collectivists. That is, people in those societies view [00:34:00] themselves as part of a group rather than as this atomic individual with their personal will and the personal freedom of actions.
Another measure is, for example, the perceived importance of tradition in societies. So that's based on the question that asks people, "do you think tradition is important?" These are metrics about the importance on the other hand of things like risk taking or the importance of being adventurous or the importance of cultivating traits like creativity and imagination in children and stuff like that.
And so for all these metrics, I find that witchcraft beliefs are associated with higher conformist culture. So for example, more individualistic societies are less likely to have a high prevalence of witchcraft beliefs. More collectivist societies have more widespread witchcraft beliefs, or [00:35:00] societies where witchcraft beliefs are widespread place higher importance on tradition and place less importance on creativity and risk taking. So indeed we find that the prevalence of witchcraft beliefs goes hand in hand with the culture of conformity, which is consistent with this idea that they may actually enforce cultural conformity.
The other way that I show evidence consistent with this idea, and that's one of the strongest patterns that I find, is that in countries with strong government institutions, witchcraft beliefs are much less prevalent. In other words, in countries that have high indices of the rule of law, high indices for the quality of governance, high confidence in local police, high confidence in the court system and other metrics. Those countries with high-quality, modern institutions governing [00:36:00] lives, witchcraft beliefs are much less prevalent, which is exactly consistent with this idea that if you have alternative mechanisms of organizing lives, witchcraft beliefs are not so useful to perform that function, and so they're less likely to persist.
So that's very much consistent with this view of witchcraft beliefs as playing a role of maintaining social cohesion, perhaps not in the best way under the threat of punishment but in societies that just lack an alternative ways of doing so.
And so I like one old study from the sixties by a scholar Gertrude Dole. So she studied small society named Kuikuro in Brazil. So that society essentially lacked any kind of political authority. It lacked any sort of the way we think about them. And they had, on the other hand, witchcraft [00:37:00] beliefs that were highly prevalent. And the way Gertrude Dole interpreted that is, in her words, that these witchcraft beliefs and the fears that they triggered helped maintain, quote, "anarchy without chaos."
In other words, that society could exist in what we would call anarchy in the sense that there was no government, there were no institutions guiding the life in the community, but yet they were not descending into chaos because witchcraft related fears organized behavior in such a way that there was some semblance of order, right? The people behave themselves, because if they didn't, they would face this threat of witchcraft accusation or the threat of a witchcraft attack. So that's the core idea.
Sarah Jack: I really think back through history in the different witch hunts that flared up during transitions [00:38:00] of power or cultural transitions, because it's super cool and awful.
Boris Gershman: Exactly. You are right. You're right. And the witch trials flaring up or witchcraft concerns have been observed to happen in times of structural transformation or a major shock to society and so on. You're right.
Sarah Jack: Oh, I wanted to know if you wouldn't mind, just while we're in this section, touching on the zero sum mindset that relates to the witchcraft belief.
Boris Gershman: Yes. So that's a very interesting observation, and I think it's a bit understudied. And I know there is work in progress by some of my fellow economist colleagues that on the zero sum beliefs and witchcraft as it relates to it. But looking first at the ethnographic or anecdotal evidence we see that oftentimes witchcraft beliefs are related to zero sum [00:39:00] thinking, right?
Which means that someone's gain necessarily means someone else's loss. And the way that this has manifested itself in the context of witchcraft beliefs is, for example, as follows. So oftentimes we see that witchcraft accusations are applied to peoples who somehow stand out or show off, for lack of a better word. This may not be showing off proper, but that maybe, for example, someone who say, decides to go to city to get education, unlike most of other members of the community. Or maybe that's someone who decided to take a risk and adopt a new fertilizer to improve crop yields. And then imagine that person does have increased crops.
And then in the case of this good fortune, that person may face witchcraft accusation. Why? [00:40:00] Because if someone gets richer, according to the zero sum mindset, that can only happen at the expense of other community members. So in a way, you are getting richer, but while doing so, you must be harming the rest of the community.
And so then those people who show up who, who stand out are more likely to face witchcraft, accusation just by the merely trying to improve their wellbeing. So that's important, and that I think is what I show also in the paper is that the zero sum mindset measured in couple of ways correlates positively with the prevalence of witchcraft beliefs. And certainly this is something we observe in anecdotes.
I have another paper that relates to that a little bit, and so maybe that's a, an opportunity for me to just bring it up, at least a little bit. That also by the way relates to your previous point about the role of major [00:41:00] shocks in terms of propagating witchcraft beliefs.
So I have this paper from a couple of years ago on the role of slave trade in propagating or entrenching witchcraft beliefs in Sub-Saharan Africa, in Latin America. And so what I show in that paper is that in Sub-Saharan Africa society is that we're more heavily exposed to the slave trade or history today are more likely to believe in witchcraft.
And on the one hand, of course, like I said, this relates to this whole notion that a big misfortune or a big shock triggers this witchcraft beliefs and witchcraft concerns. And so that goes along with that big observation, because obviously the experience of slave trade was terrible shock and misery for locals in sub-Saharan Africa.
But also it has to do with the zero-sum worldview. What we see in historical [00:42:00] evidence is that during the era of the slave trade the slave traders, the perpetrators, the Europeans and their accomplices in the continent were widely viewed as witches, right? Because they were the source of the huge misfortune. And in that case, that fit extremely well with the zero sum mindset. Because what happened is that those witches, the Europeans and their local accomplices were literally enriching themselves at the expense of the lives of the local Africans, right? They were being captured, enslaved, and transferred across the ocean. They were suffering, and at the expense of that suffering, the witches, the Europeans, the white witches were getting richer. So in that sense, it's actually one of those cases where the zero-sum perception actually fit the [00:43:00] reality, so to speak. So I think it's an interesting point and your question on the zero sum thinking brought that up in mind.
Sarah Jack: Thanks for bringing all of your knowledge into this conversation, cuz that very much supplements understanding this global analysis. Thank you.
Josh Hutchinson: What you've said really explains a lot of the historical situations particularly what's going on right now in Sub-Saharan Africa, where you see a persistence of people acting on witchcraft belief with accusations but also in Salem and New England witch trials, we see something of the zero sum mindset where a person who improves their life is then targeted, or if they stand out in some way through lack of religious conformity. Just anybody who stood out was a likely target.[00:44:00]
Boris Gershman: That's exactly right. And that kind of ties up nicely our discussion of both the zero sum thinking and the way witchcraft beliefs enforce conformity. Whether it's conformity in material wellbeing, let's call it this way, that is, you can't get richer than others, you have to share, let's put it this way, or if it's a religious conformity or if it's any sort of normal behavior that is part of the status quo.
So we see again and again, how in different settings witchcraft beliefs operate to maintain the preexisting status quo and the preexisting social norms. And so I think it's interesting because when we started talking about it, I brought it up as what has been argued to be a social function of witchcraft beliefs.
And indeed, you may think of the circumstances when it's important for the society to be mobilized in this way, to be [00:45:00] cohesive in this way, even if it's under the threat of punishment. But of course, this leads directly to all sorts of things that we may view as negative side effects or social costs. And in fact, it's much easier to list the negatives or the negative consequences of witchcraft beliefs compared to the possible social benefits. And so I dedicate many pages in the paper on these potential side effects, right? So as I already mentioned on the one hand, conformity may be viewed as a good thing under special circumstances, but the flip side of it is that anything like innovation, accumulation, creativity is discouraged.
Because if you are creative, if you are innovative, if you want to accumulate something, if you want to acquire wealth, if you want to acquire education, if you want to advance the wellbeing of your children, let's say, all of that [00:46:00] comes with the risk of being accused of witchcraft or being bewitched.
But of course, all of these things are essential in terms of driving economic growth, in terms of driving the wellbeing of societies. And these side effects from the perspective of the drivers of something like economic growth are really major. And so I show that there are very strong correlations, negative ones between, for example, the prevalence of witchcraft beliefs and the culture of innovation and the actual metrics of innovation.
I show that there is a correlation between the prevalence of witchcraft beliefs and anxiety, right? Something that I actually explore in the paper I'm currently writing that the connection here is pretty obvious, right? The fears of witchcraft and accusations are really terrifying things, and we start seeing it in the data that people [00:47:00] who believe in witchcraft also tend to report higher levels of anxiety and negative emotions and lower levels of life satisfaction. Which by the way, stands in sharp contrast with the positive role of religion with respect to calming anxiety. So that's some work in progress.
But basically I show that there are a number of these negative side effects. One big side effect that I studied also in my earlier paper is the erosion of social relations. That is, the harmful impact of witchcraft related fears on relations within community, on trust, on cooperation, on helping each other out. So there is an obvious corrosive effect of these witchcraft related fears on mutual trust. And I've documented it for Sub-Saharan Africa in the paper published way back in 2016. I document the similar [00:48:00] correlations at the country level in this most recent paper published a few month ago.
And that's also consistent with lots and lots of ethnographic evidence and how basically these beliefs can destroy communities now they just keep people on edge. And of course we haven't touched upon perhaps the most extreme manifestation of the harm potentially caused by witchcraft beliefs, which is when they lead to accusations, persecutions, and sanctions, all the way up to killings.
It's easy to come up with the social costs. It's not so easy to come up with social functions. I try to be objective and do both in the paper and think the patterns that I show are consistent with the presence of lots of things on the cost side and also with this potentially organizing role [00:49:00] in societies that lack better ways of doing so. But I think it's important to look at this phenomenon comprehensively. And try to be open to the idea that in some societies, perhaps even today these beliefs play a certain function. Because if we ignore that, if we just try to, say, eradicate these beliefs, whatever it takes, brute force, I'm very much against this kind of approach because this is likely to backfire as we've seen in history, as well. So we know that various attempts to say outlaw something like witchcraft persecutions or accusations were viewed very negatively typically by local societies, and were perceived as an attempt to side with the witches, to let them loose to oppose the persecution of [00:50:00] what was widely seen as a crime of witchcraft. And so I think a much more soft approach would be constructive in making a cultural change. And so for that to happen, we need to understand the circumstances under which witchcraft beliefs tend to stick around because they fulfill a certain function.
Josh Hutchinson: We've spoken with activists in South Africa and Nigeria, and they point out that there are laws against witchcraft accusations in place that either have no effect or might actually encourage witchcraft accusations by specifying that witchcraft is illegal.
Boris Gershman: Yes, exactly. So that's what I meant by these laws backfiring. Some countries still have these kinds of laws, which are [00:51:00] counterproductive, but these were often established by colonial administrations. And these were copied from their own countries. They were copied without considerations of possible unintended consequences that they may trigger. And you're right, they would often be either ignored and not enforced at all or backfire in such a way that these colonial administrations will be seen as helping the witches out. And so in some cases, these laws were subsequently repealed, and witchcraft beliefs were enshrined as part of a country's culture or. Freedom of religion and call it whatever you want.
But it poses really an interesting question in terms of what can be done from the legal perspective and so on. And it's a tricky balance. I think it's balance that is well reflected in UN resolution. The [00:52:00] general assembly resolution that was passed in summer of 2021. You may be familiar with it, but it's a resolution that condemned in legalese language. They call it harmful practices related to witchcraft accusations and ritual attacks.
And so these legal documents are always very hard to read. But the basic idea is that on the one hand it's a call to eradicate these harmful practices, particularly persecutions, of course, the most obvious violations of human rights that happen in this context. But at the same time, they have as one of their bullet points, if my memory served me well, they emphasize that this should not come at the expense of limiting religious freedom. In other words, we want people to believe in whatever they want, right? It's God or witchcraft or demons or evil spirits, you name it. Everyone should feel free to believe in [00:53:00] whatever they want. But there is a line that should not be crossed in the sense that these cannot turn into persecutions of people and violation of their human rights.
So that resolution was trying to strike this balance, and I think that's the right kind of balance. But at the same time, it's not clear how that's gonna be enforced. And in any case, these types of the resolutions are not really laws, strictly speaking, they're just calls for action that may or may not be reflected in local laws in any way.
So yeah it's a very tricky thing and I think that's reflects this idea. We have to tread really carefully that you can't be too forceful with kind of interfering with people's beliefs and culture. And I think what the right approach is to look at these fundamentals that make witchcraft beliefs stick around.
So in my [00:54:00] opinion, and based on my research, there are two main fundamentals. So one is the one we discussed a lot, which is modern institutions. That is, societies build up those institutions that defined property rights well, that provide a fair court system to resolve disputes, that provide protection, and so on. If we have those institutions to govern societies, then I think witchcraft beliefs will be less relevant as a mechanism to structure lives, and they will likely disappear or diminish in a natural way just because they cause more harm than they do good. It's very unlikely for social institution to persist indefinitely if it's a net negative, right? So if it's just causing social [00:55:00] harm without serving any purpose, it may persist, but it's unlikely to persist indefinitely.
The other factor is the vulnerability of people, and that's something that we haven't touched upon. So maybe it's the right moment, which is that the most superficial role of witchcraft beliefs is to explain, quote unquote, "bad events" or "misfortunes". So you have sickness, you have death, you have crop failure, you have bad marriage, you are losing your job, you name it, a misfortune, you want an explanation for it. That goes back to the deep human need to have a cause for everything. And so witchcraft beliefs serve that purpose superficially by saying, okay, it's witchcraft, right?
So something bad happens. Why did it happen to me? It's witchcraft. Now, of course, this raises a bigger issue of, why would you explain a misfortune through witchcraft? But that's a whole different level of [00:56:00] conversation. But anyway, witchcraft beliefs in societies where they exist, they serve this purpose. They serve to explain misfortune. So the corollary of that is that maybe, if there are fewer misfortunes in societies, maybe that could help. Or maybe if you make societies less vulnerable to things like disease and drought. And if you have an established social safety net, for example, for people who suffer a loss or hardship, then you know they would not be so desperate to find an explanation for whatever fell on them in the evil intentions of their fellow human beings.
And so that could be another factor that could naturally diminish the role of witchcraft beliefs as explainers of misfortunes. It's not a panacea for sure, because in all [00:57:00] societies there are some misfortunes, right? You cannot eliminate all misfortunes from our life. But you can certainly diminish the incidents of those misfortunes, particularly some of those that are crucial for wellbeing.
In countries that rely on agriculture for subsistence, a drought is a terrible calamity. So if you have some sort of insurance mechanism against, that'll help a lot. Or in countries with widespread epidemics, you can deal with that somehow and diminish the incidence of sickness and so on.
So I think developing institutions and decreasing social vulnerability would go a long way in making these beliefs less relevant, let's put it this way, with the hope that that will contribute to their, the decrease in their popularity with the beneficial effect of decreasing all those harmful consequences that we discussed before.
Josh Hutchinson: Yeah, that's so critically important, what you've [00:58:00] just said. You can't just go in there, rush in and try to take the belief away. You can't rush in and stop the killings without having some other mechanisms in place to replace the social function of witchcraft. And we need to consider that when making UN resolutions. The Human Rights Council will be meeting to discuss further action on the harmful practices, and we're hoping that they will understand that you need this nuanced approach, this balance.
Boris Gershman: I think that's right, and I do think they are aware of it. I know the work of some of the scholars who contributed to the emergence of that resolution, and I know they exercise a lot of care in these issues. They try to [00:59:00] strike these balance, and a lot of them are doing field work in some of the countries where witchcraft accusations are still widespread and witchcraft persecutions are still widespread. And they're well aware that these drastic interventions may backfire and at best be some kind of a temporary relief and certainly long-term solution of any sort would require time and care and more of a deeper transformation in the conditions in which those societies live rather than proclaiming that don't do this kind of stuff, that just or even worse, believing in this is wrong. Like these are the things that just won't work, will backfire, and just are ineffective. I completely agree.
Sarah Jack: I'm just processing, processing, processing.
Josh Hutchinson: This is all so fascinating.
Boris Gershman: Yes, there is certainly lot to talk about. [01:00:00] Yes, I mean, this is a, such a multi-dimensional issue and it's a hard one. There are so many things going on and what I'm hoping for is that my own work, the work of other scholars will raise awareness that with this paper that we spent most of the time on, that it will convey this message that it's not an obscure thing, it's something that's still very much present that it's important to understand, it's important to study.
When I started working on this now almost 10 years ago or so it was hard to sell it, let's put it this way. And, you know, I'm an economist, so it was super hard for me particularly to sell it, because why should an economist do this in the first place? That was weird. And so, you know, I'm happy that I managed to still continue doing this work and attract some attention. And I feel like with over the years, this has been an [01:01:00] understanding increasingly so that it's important for economists and policy makers and of social scientists overall to work on culture. That this is not a laughing matter, that it's not the stuff of Harry Potter or Halloween, that it's a serious matter. And I do feel like there's been a. A change in the perception of these cultural issues. And I hope that the work in this area will continue and that this will also be part of policy making, at least to the extent that before any kind of policy interventions there should be a survey of let's call it local cultural landscape, and the understanding of how that local cultural landscape will interfere with any sorts of policies or development programs and so forth.
They are so widespread in the modern world. [01:02:00] And the understanding that culture is essential for the success or failure of some of these programs or policies, the understanding of that I think is very important. And there should be more work done on witchcraft. There should be more work done on other beliefs.
And as economist, someone who's used to working with data and who's used to working on issues quantitatively, I think gathering more statistics, gathering more hard evidence beyond case studies is particularly important because that kind of evidence, I think would potentially be more convincing for policy makers and other people who make these types of decisions. So I'm calling for more of a quantitative science of witchcraft beliefs and culture more broadly.
Josh Hutchinson: I think that is so important, [01:03:00] and thank you for the work that you've done on that. I think countries like South Africa right now, they're considering repealing the old Witchcraft Suppression Act, but they're law reform committee is also considering replacing it with a law against harmful witchcraft practices. And we're wondering, how do they see that working better than what they have right now? And hopefully some more analysis will help them to make those plans better.
Boris Gershman: Yes. I agree. But with all these laws the repeal and replace I think I'm generally on the side of skepticism in the sense that as we've seen through the years, what's written on paper does not typically turn into enforcement ,and we [01:04:00] don't know to what extent and how these laws can be enforced or will be enforced.
And so that's part of the reason why I think these types of interventions are not very likely to be effective, frankly, in having any impact on beliefs or persecutions. Of course, we should try to do whatever we can to deal at least with these most outrageous manifestations of witchcraft beliefs, which are the killings, right? So I think we should try everything to, at the very least, deal with these egregious violation of human rights in that form. But as I said, beyond this, there are lots of other less visible costs that these practices cost. So even if there is a way of preventing the killings, there would still be a [01:05:00] heavy burden of witchcraft beliefs in other areas, whether it's social relations or psychological wellbeing or innovation and so on.
And so there will still be a question of, what do we do with that? So it's not just a matter of preventing the most cruelest manifestation of witchcraft persecutions, but also what the biggest chunk of the iceberg that is underneath the tip, right? And of course, that is something that is often hidden, right?
So we do observe these cases of witchcraft persecutions and killings, and they show up occasionally in news reports. That's what gets attention. And they absolutely should. But you don't have a news report on something like, oh, because of the fear of witchcraft, that person decided not to go to school. You know [01:06:00] what I mean? That sounds like a boring story, but when you add up all these small stories, that's a lot, right? That's a huge impact. So by all means, I think everything necessary should be done to prevent the killings, but there is much more than that.
And by the way, it was one interesting observation that I noticed. I was recently reading this book on witch hunts with a focus on India. And what struck me there is that in India, particularly in, in the states where these witchcraft accusations are common there are laws against witchcraft persecutions. That doesn't stop them. And in fact what was interesting in the case studies described in that book is that oftentimes, and I wanna say in most of the case studies they described, the person who committed the crime of killing the alleged witch. The person is eventually [01:07:00] caught by the police and put in prison. Okay? So they face their, I don't know if it's justice, but they face the consequences of their crime. And yet the existence of these laws and the reality of people going to jail for committing that crime does not prevent the crime, okay? Of course, we know that laws do not prevent all the crime, but my point is that it's not a silver bullet, right? You can have laws against persecuting witches. It doesn't mean that these persecutions will stop. It doesn't mean that they will end. So we need more fundamental changes that will just contribute to the decline of the beliefs, decline of the necessity to accuse someone of that, or even in the instances when someone is accused, we want that to [01:08:00] gain no traction, right? Because in some cases, accusations are made, but they go nowhere because there's not enough support from the local community. You need some support, some consensus to bring it to the next level, so to speak.
And so if you don't have witchcraft beliefs widespread in society, or if you can change the minds of the people in terms of attributing certain events to witchcraft, then the lack of consensus or the lack of the critical mass of people who are willing to consent to the decision to initiate persecution that may be sufficient to prevent those.
So that's another channel. Yeah. So an accusation, as you know, does not automatically transform into persecution. And persecutions may also come in very different forms, right? Everyone knows about the most egregious one, which ends up with killing. In some [01:09:00] societies it may be a matter of a simple fine, right, monetary payment, or it may be a matter of a simple cleansing ritual, relatively harmless.
Again, other things equal, that's preferable to banishing a person, ostracizing a person, or killing a person. So it would also be important to understand why sanctions differ across societies. And here, of course, we have very little hard data to work with. So we have lots of case studies, and I think it's a very fascinating question of how beliefs transform into accusations, how accusations transform into persecutions, and how the punishment is chosen or decided.
Josh Hutchinson: So you still have the underlying anxiety and fear to address. You can't just [01:10:00] go in and say, "don't murder these people." Because that's not a deterrent against the killing. You have all that anxiety and fear that eventually bubbles over and causes these actions.
Boris Gershman: Exactly.
Sarah Jack: It's so great that you were able to do what you've done with this information. We use the word link. Witchcraft beliefs are linked to innovation, linked to economic development, linked to this crime and fear. It's link is almost too minimal of a word cuz it's one large mechanism with all these components. But the numbers and your analysis show how it fits together.
Boris Gershman: Yes. That was the main goal. To see that, to show that there are systematic patterns that is not just one story and another story, and that case study and this case study that we see some systematic patterns. And of course, we want to [01:11:00] know more. We want to have studies that can tease out the causal impact, which is always very difficult, right? Because you, it's very hard to make experiments with culture. But, hopefully, more work will be done in this area. And so I view my own contributions kind of a motivation for further studies.
Sarah Jack: It's a significant contribution. It's significant.
Josh Hutchinson: The data shows such widespread belief, and even in the countries where it's lower, you pointed out in Sweden and Scandinavia, it's one in 10 people. So everybody knows somebody who has this witchcraft belief and fear. One in six Americans, I think it was around one in eight in the UK. That's your friends, your family, somebody in your circle has this belief in fear.
Boris Gershman: [01:12:00] Absolutely. I know people in my family who believe that, my extended family, so yeah, it's not uncommon. It's not uncommon at all even in societies where you may not expect it, so certainly a big point, certainly important to have in mind. And another signal for the wide community of people who develop policies, who interfere in any way with people's lives, the governments and so on, to take this issue seriously and not rely on a mechanistic, technocratic approach and brushing away people's culture, people's beliefs as something that is irrelevant or weak or that's something that can be ignored or can be changed or shaped [01:13:00] at will.
It's a hard process to change the beliefs. There is a very high degree of persistence, just because we acquire a lot of what we believe from our parents and then our children acquire beliefs from us and so on. So through this process of what we call vertical cultural transmission, there is always some degree in persistence. And we see it in all sorts of religious beliefs. We see it even in things like political beliefs and so on. And so this mechanistic force of cultural learning will continue operating and will continue making it hard for these beliefs to evolve quickly.
Josh Hutchinson: It took time, Europe and North America, we had, our age of Witch Hunts in the early modern period, and it took time to phase out of that, replace that thinking with something new, [01:14:00] and we think it'll take time elsewhere. Hopefully, not too long to address the killings, but as you pointed out, the government intervention, they're going to have to put other mechanisms in place, and that will take time. In places where tradition is especially important, it's going to take time to change those beliefs.
Boris Gershman: Yes, I agree completely, but I think that's exactly the right way to think about it. To me what was happening in the early modern period in Europe, in America, that actually was not that long time ago. You know what I mean? It's not that long time ago. And it's very different now, and I certainly don't see any reason to believe that something like that won't happen throughout the world once these fundamentals that we discussed[01:15:00] change. And so to me that transformation that happened in Europe and America, these are exactly the cases that point to the future where these issues will be less pervasive and witchcraft related fears around the world will not be as salient as they are now, particularly in, in certain communities.
Hopefully, it's not gonna be a matter of a couple of centuries. Hopefully, the transformation will take a shorter amount of time, and as you said, particularly in regard to killings. It will take time though, so we have to be ready for that. And we have to understand that this is just a process that should not be rushed even if we understand urgency of dealing with the most outrageous manifestation of these beliefs.[01:16:00]
Josh Hutchinson: Something you said earlier really got me thinking about how these beliefs and actions have transformed over time. In the early modern period, the nation state was just emerging. You see all the network of kingdoms and duchies and all those minor states being replaced with stronger centralized governments, and in the US you saw the revolution, the federal governments introduced, the state governments are introduced, and the nations where we see a lot of the witchcraft killings today are post-colonial, and those institutions are still emerging, and I think that we have to help those institutions along, and that will help [01:17:00] drive the change.
Boris Gershman: Absolutely. I completely agree with this and this institutional fundamentals I think are essential. It's important that societies have an alternative way to organize their lives. That they have the rules of the game, so to speak, defined by these institutions. And then, I do think that the process of developing these institutions will contribute naturally to the demise of these beliefs, just because they won't serve a useful purpose anymore.
And I think you are exactly right that historically the process of state formation in Europe and US contributed to the decline of these institutions. That's also a theme of another book. There is a book I think it's titled Cursed Britain, about the decline of witchcraft beliefs in Britain. And so one of the interesting points that is made in that book is that of course, with the decline of witch trials, the famous witch [01:18:00] trials, witchcraft beliefs did not disappear in Britain. So it took a while for them to reach this low level that we see in the modern data. And the author makes a case that it is particularly the development of state capacity and the development of institutions like police force and court system and so on, that contributed to this decline perhaps even more than the improvement in the standard of living or the improvement in literacy and things like that.
And so I do tend to agree with the fundamental role of institutions in contributing to the decline of witchcraft beliefs and persecutions.
We have the urgency in the sense that we are talking about people's lives, so people who actually are killed for allegedly being a witch. So that's an urgent matter and we can do whatever it takes to eliminate that. But at the same time, I think that the process of[01:19:00] decreasing the prevalence of witchcraft beliefs and diminishing the other large social costs of those beliefs is something that is going to take time and is something that will require some of the fundamental changes. That was the point.
I don't have any estimates of how long this may take. I have only speculation about some of the factors that may contribute to this process. But yeah, I think we should tread lightly while also trying to address those urgent cases of abuse that we see in relation to witchcraft beliefs.
Josh Hutchinson: Now, here's Sarah with an important update on Connecticut, witch trial exoneration legislation.
Sarah Jack: Here is your Connecticut, witch trial exoneration. Weekly legislation news. On the first day of women's history month, 2023, . The Connecticut legislature's joint committee and judiciary [01:20:00] heard testimony for the joint committee proposed bill 34. Concerning certain witchcraft convictions in colonial Connecticut.
The Connecticut witch trial exoneration project and some others, descendants of colonial connecticut community members gave testimony, expressing the crucial and relevant matter of exonerating those executed for witchcraft in the 17th century Connecticut. I was one of the exoneration advocates that gave testimony today. Giving testimony as to why my ancestor should be acknowledged as an innocent, which trial victim was a continuation of her own plea of innocence. Today.
The women back then. Proclaim their innocence and the men did not listen today I proclaimed their innocence. But did my message find a more receptive audience overall, that appears to be the case. We are encouraged to see more legislators signing on as bill sponsors. You can listen to today's informative testimonies.
The link is in the show description. There's a lot that can be taught from the comments and questions that arose today. We want [01:21:00] to make a few clarifications. After someone who is a witch trial victim has been ostracized, it takes a family three to four generations to recover. And so the generational impact to the witch trial victim families carry on beyond the revolution. The relevance of historic which trials can be seen when you consider the modern alleged, witch attacks and the societal othering we've witnessed. The Connecticut accused witches were accused of signing a compact with the devil.
Their charges had nothing to do with modern paganism. Every trial in Connecticut had its own circumstances leading up to the accusations. Because compacting with the devil is not possible, we know those accused were innocent. Descendants seeking exoneration have come together in collaboration to tell the stories of their accused ancestors, despite coming from different backgrounds, with different belief systems and political leanings.
Granting exoneration does not mean other pressing issues are responded to less. Let's not avoid facing historical wrongs any longer. Correcting the [01:22:00] historical record, like exonerating innocent victims of the witch trials is the right thing to do. The stories of the women in the Connecticut trials are interesting and unique, enriching Connecticut's history telling.
What we want, not a pardon, an exoneration because they were innocent. No reparations. The next steps after this are memorials, educational programs, and the recognition of Connecticut's unique history. The judiciary committee still has to vote on the bill before it can go on to the House and Senate. We must keep communicating. Will you take time today to write to a member of the judiciary committee asking them to recognize the relevance of exonerating Connecticut witch trial victims? You can do this, whether you are a Connecticut resident or anywhere else in the world. You should do it from right where you are. Now's the time and place to stand for acknowledging that women were not and are not capable of harming others with diabolical or maleficent powers.
The victims we wish to exonerate are known to be innocent. The victims of today that [01:23:00] we wish to protect are known to be innocent. You can find the information you need to contact a committee member with a letter in the show links. The Connecticut, witch trial exoneration project strongly urges the General Assembly to hear the voices of the witch trial victims being amplified by the community today. They were not witches. We hope you will pass this legislation without delay.
Our project is offering several ways for exoneration supporters to plug in and participate or learn about the exoneration and history. Links to all these informative opportunities are listed in the episode description. Use your social power to help Alice Young, America's first executed witch finally be acknowledged. Support the descendants by acknowledging and sharing their ancestor stories. Please use all your communication channels to be an intervener and stand with them. The world must stop hunting witches. Please follow our project on social media. @ctwitchhunt.
And visit our website at connecticutwitchtrials.org. The Connecticut Witch Trial Exoneration Project is a project [01:24:00] of End Witch Hunts Movement. End Witch Hunts is a nonprofit organization founded to educate about witch trial history and advocate for alleged witches. Please support us with your donations or purchases of educational, witch trial books and merchandise. You can shop our merch at zazzle.com/store/endwitchhunts, zazzle.com/store/thoushaltnotsuffer, and shop our books at bookshop.org /endwitchhunts. We want you as a super listener. You can help keep the Thou Shalt Not Suffer Podcast in production by super listening with your monthly monetary support. See episode descriptions for links to these support opportunities. We thank you for standing with us and for helping us create a world that is safe from witchcraft accusations.
Thank you, Sarah.
You're welcome.
Josh Hutchinson: And thank you for listening to Thou Shalt Not Suffer: The Witch Trial Podcast.
Sarah Jack: Join us like you always do next week.
Josh Hutchinson: Subscribe wherever you get your [01:25:00] podcasts.
Sarah Jack: Visit our website, thoushaltnotsuffer.com.
Josh Hutchinson: Remember to tell your friends and family.
Sarah Jack: Thank you for supporting our efforts at End Witch Hunts. If you'd like to donate, please visit our website at endwitchhunts.org to learn more.
Josh Hutchinson: Have a great today and a beautiful tomorrow.
Connecticut State Representative Jane Garibay of the 60th district, Windsor and Windsor Locks talks about the process for proposing an exoneration bill. We talk about the reasons and relevance behind House Joint Resolution #34: Resolution Concerning Certain Witchcraft Convictions in Colonial Connecticut. Hear how this state exoneration of witch trial victims would open the door to creating memorial monuments and educational activities for the community and descendants.
[00:00:00]
Josh Hutchinson: Welcome to another outstanding episode of Thou Shalt Not Suffer: The Witch Trial Podcast. I'm Josh Hutchinson.
Sarah Jack: And I'm Sarah Jack.
Josh Hutchinson: Today's guest has recently appeared in the New York Times, Associated Press, and basically all the things. We'll be talking to Representative Jane Garibay of Connecticut's 60th district, representing Windsor and Windsor Locks in the Connecticut General Assembly. We'll be discussing a resolution to exonerate those accused of witchcraft in Connecticut, House Joint Resolution [00:01:00] Number 34, Resolution Concerning Certain Witchcraft Convictions in Colonial Connecticut.
Sarah Jack: We've really enjoyed working with Representative Jane Garibay, and we're really anticipating making this episode, and it was great.
Josh Hutchinson: We had a wonderful chat with her, including how she became involved in exoneration legislation, where she learned about the need for exoneration, and what she's learned about the Connecticut Witch Trials.
Sarah Jack: She is a major part of how the Connecticut Witch Trial Exoneration Project came together, and this personal and engaging conversation tells a story of how she got involved in the exoneration, why she supports it. We talk about what's next for the resolution, and you can [00:02:00] learn about how you can help.
Josh Hutchinson: And we also talk about what comes after the exoneration, some plans for memorializing the victims of the Connecticut Witch Trials.
Sarah Jack: It's my pleasure to introduce state representative Jane Garibay, who was recently reelected to the 60th district, representing Windsor and Windsor Locks. She's a lifelong resident of Windsor, serving as the executive director of the Windsor Chamber of Commerce from 1999 to 2018, she worked for the Town of Windsor in the recreation department and is now executive director of the First Town Downtown in Windsor.
Jane has been an active volunteer for most of her life. She has an educational background, having taught English as a second language in Mexico and Spanish at St. Gabriel School in Windsor. She's the president and founder of the Windsor Education Foundation and served as the president of the Windsor School Board. Be sure to visit her biography page on her website to see all the important ways she has served the community and been [00:03:00] recognized. This web link will be in the show description.
Jane Garibay: I represent the 60th district, which is Windsor and Windsor Locks. We have Alice Young, who was a Windsor resident when she was accused, convicted, and executed for witchcraft. She was the first. So we do have that long history in Windsor.
Sarah Jack: And how did you get involved in witch trial exoneration legislation?
Jane Garibay: We did do the exoneration here in Windsor for our two that were convicted, and there was a resolution, and I know Beth very well and her connection, and I've read parts of her book. But it was mostly just more, probably started about a year ago, people reaching out to me and me becoming more aware and understanding the generations down and what this meant to their family members and learning more about what really happened way back then. And I think at the time [00:04:00] it was actually Windsor was called Dorchester at the beginning, and it was like 20-something towns were part of this Dorchester, part of Windsor. And then things have changed. And I think that's why there's a lot of mix there.
Josh Hutchinson: Why do you support exoneration?
Jane Garibay: It hit me one day that there is a parallel to what happened in the 1600s with the witchcraft to what is being challenged today in women's rights. I think it's just being aware, I started thinking about what if you are a little bit different? What if you don't dress the norm? What if you're a strong woman, and you're determined and know what you want? Or just different things? And I saw that parallel, and as I learned about how their families have suffered through the generations, it just became very important. To me, it's a small thing to do that can make a lot of people feel better and happier. So [00:05:00] it seems simple.
Sarah Jack: Simple but so powerful. And I know so many of us are appreciative and excited and those reasons that you mentioned, the parallels are, it's so great, because it'll keep some of those conversations going in a positive direction. Are there any other modern issues that relate to it for you?
Jane Garibay: So I think we're always in flux in the way that people are treated. We gain ground in some areas and then, some years later then we're backtracking again with others. And it's really about, the United States has all always been about it, supposedly is live and let live. Respect, if I'm not hurting anyone, I should be able to live the way that I wanna live, whichever way that may be.
And I believe each of us either has a religion, there's many different religions. In my own mind, it's always the same God. It's just different ways of getting there in [00:06:00] some way, shape, or form. And we have to respect each other and not impose what my personal experience is, that we have to respect each other. So I think bringing the past and trying to make it, we can't change what happened, but we can make it right in the books. That goes a big way about saying today, if you're a single woman, you choose not to get married. Or maybe you like to wear a flannel shirt and jeans, whatever that is to someone else. That we have to respect people, because we can fall back into some old patterns.
Josh Hutchinson: The exoneration is about making a statement. What does it take to get a bill passed?
Jane Garibay: A lot. It really does, because that's why you build relationships in the House. To me, most politicians, legislators, senators are very hard workers and well-meaning, and you have to build those [00:07:00] relationships, because you need it to pass in the house. You need to pass in the senate, and then you need the governor to sign it. So all three branches have to be working together. I had a bill last year that made it through the house that died in the senate. It's hard, and you have to be on top of it. As you know, for nine months we've been doing a lot of work. And putting, getting the bill, working on people, and we've gotten tons of support, like with Senator Anwar coming on board and feeling passionate about this topic, too. So it takes a lot of connecting. It takes talking to people, it takes emailing. So our first step it will be is to have judiciary have a hearing. That's our biggest hope. Get the hearing. Once we have the hearing, it's having people testify or show up in a larger group, even if everyone doesn't speak, to show we support this. It takes everyone reaching out to their legislators within the state and saying, "I want you to pass this bill. This is important to me." [00:08:00] So as we've been working on that for nine months now, and I think we're in a good place right now, I am hoping judiciary will give us a hearing, which will be a major step, because over 5,000 bills are proposed, 5,000, and maybe 2 to 500 will be passed. And a lot of them are good bills. There's some, depending on your opinion, you might not think are so important. Just some might not think this one's important, but it's important to someone and just takes fighting for your bill. It's great, because now you have someone both in the house and the Senate that feel passionate about it, so it gives us strength. Sometimes things happen for a reason.
Sarah Jack: Absolutely. And when we were all having that conversation this week, you could really see that, how it was bringing this new spark and there was more ideas and just strengthening the collaboration. So that was exciting.
Jane Garibay: It is exciting.
Josh Hutchinson: I'm also very excited that he's on board, [00:09:00] and you've got a road into the senate. Seems more likely that they'll get on board. We saw that they posted on their social medias about this last week, and that was a great step forward.
Jane Garibay: Absolutely. The House is a little bit easier, I feel, because we're 151. There's 98 on my Dems team. So you can lose a few and still have the majority vote. In the Senate if even though the Dems have the majority or like that. Although, and something like this, I think it's bipartisan. I don't think it's gonna be a partisan vote, but there, you can't lose as many votes, cause there's fewer people.
Sarah Jack: Which is all the more reason for people to be contacting their representatives and senators.
Jane Garibay: And to write, it can be only three lines. It's better not to do a template. Some issues come before that every email, it's exactly the same. And I still answer 'em, [00:10:00] but it's not the same when someone sends me a heartfelt three or four lines about why this is important to them. It engages me more as a legislator, right? In the past two months, I've gotten three very long letters about why this is important to them. One was from Granby, Connecticut. The other two were different parts of the country.
And I'll never look at Halloween the same, by the way. The event in Windsor, I started it like 20 years ago. It's called Nightmare on Broad Street. And the event will, I just won't see it the same. I don't like, like now I think of all the like Hocus Pocus and the witch movies and whatever. Even though these people weren't really witches, just the idea of it, it's just different now for me.
Josh Hutchinson: The associating one with the other is not accurate and demeaning to the people who were not witches.
Jane Garibay: It's about being accused of something they didn't do ,really. Do you know what? But it's, yeah, it is to [00:11:00] separate the two.
Josh Hutchinson: And you've raised a good point that this should not be a partisan issue. This should be just a simple, an injustice was done, justice should be done to fix that kind of a thing.
Jane Garibay: Yes, absolutely. And it doesn't cost money. Usually that's where our divide comes down a lot, more conservative financially, a little bit freer or whatever. This doesn't cost money. It doesn't do anything. It doesn't hurt anyone. It just gives peace to the family. And I know what the Judiciary Committee is looking for, because how do they process this? Because it was the commonwealth at the time. It wasn't the state of Connecticut, so it's finding the way, the tool to do it, and it's basically just saying, "we're sorry this happened." It's recognizing it and it's saying, "these people were innocent." Even if there weren't a way to pardon them, this isn't a pardon because they didn't do anything. They weren't, [00:12:00] they didn't do anything. This is saying, "this never should have happened."
And every day I learn new things. Like I didn't realize, while Governor Winthrop was in England, I understand that James Mason was in charge. And we've had a lot of controversy about that in Windsor, because we have the James Mason statue that we got from Mystic. And we've had an outcry, and they're trying to find it a home, maybe in a museum, but not out on our Palisado Green. And now that I know he was in charge when all this was happening, and just by default, it's his fault, in a way, because he was the leader at the time. He could've stopped it.
Josh Hutchinson: Conflicts with the whole heritage of Alice Young and Lydia Gilbert being Windsorites.
Jane Garibay: And I've come to admire, I still don't know a ton, but Governor Winthrop was a hero in this, [00:13:00] being an alchemist. I understand that once he arrived back from England, no one else was executed. There were people that were convicted, but he was able to stay, and we could have lost a lot more lives. It could have really have kept going.
Sarah Jack: On the judiciary committee, how do they process those proposed bills?
Jane Garibay: So they work with O L M, Office of Legislative Management. Some of the members, the chair, Steve Stafstrom, is a lawyer, and he is really good at what he does. So they have a, it's not like me going in and having no clue how I would write this or do this, and it seems so easy. I wanna just go out and say, "hey, this is wrong." But there has to be statutory language, and so they all work. It takes quite a bit for all our bills to be written up. The legislators, we come up with the idea and a basic thought or concept, but then we work with staff to put that into legal means so that, [00:14:00] afterwards, someone can't say that wasn't really done, or, blah, blah, blah. It's put through in legal verbiage that can stick.
Sarah Jack: Thanks for explaining that.
Jane Garibay: Hey, it's been a learning curve for all. It really is. So much goes into a bill, from first you do a screening, so the bills will go in front that's been put in. It'll go to screening in judiciary, which is made up of senate and house members. And the screening committee is usually the chairs and it might have the ranking members, depending. And so they screen all the bills, and they decide whether something goes forward.
If you move it out, then language starts. We start having the proposed language, what is it gonna look like, et cetera. Then again, it's up to the chairs if there's a hearing. So then there's a hearing, and that's your next step.
And then whether it hits the floor or not, everybody's lobbying and working, even after the hearing to try [00:15:00] to get their bills heard, and the chairs have a lot to say, but not the total say. It depends, again, if this isn't controversial, and it's controversial, there's a lot of, it's a whole different story in the way they negotiate what bills they do. This is pretty bipartisan, I feel, and I don't think it'll have that same difficulty.
Josh Hutchinson: And then if it goes to the floor, then it's open for debate before a vote?
Jane Garibay: It's open to debate for floor. I believe it will come out of the House. I think it'll be Representative Stafstrom, who does have a woman that was executed in Stamford, his town, and he's pretty passionate, and we sent him Beth's books and different things. So he's really been reading up on it and everything, and he is a great person to take it to the floor.
So then if we have, which I expect, a positive [00:16:00] vote, then it gets sent over to the Senate. Then they go through the same thing over there, gets passed there, and then they will send it on the governor to sign.
Sarah Jack: At what point would they be considered exonerated? Would it be once it's passed both sides, or is it when the governor signs?
Jane Garibay: The governor, we would choose, usually you choose, like when we did the PFAS bill in Windsor, we had the PFAS bill from the airport and was the center of bringing the attention to that chemical. And the governor came to Windsor by the Farmington River and signed the bill there. They'll choose a place for a bill signing, whether it's the State House, where people were executed, or maybe it's in Stamford. There's a monument there.
Josh Hutchinson: So with it being a resolution, is it effective basically once the governor signs?
Jane Garibay: Once the governor signs it, I believe, I'm not a hundred percent sure, but I believe that's[00:17:00] most bills will say when it takes place, because if it's a new law that is gonna cost money or give revenues, they usually say as of July 1st or something. But I don't think this bill is that, so I think it would be immediate upon his signature.
Josh Hutchinson: That would be a very significant moment then.
Jane Garibay: So we still have a ways to go, right? We still, we have a road, but the road looks plowed, right? It looks a clean road.
Sarah Jack: That's a great analogy. This nine months has been so informative and exciting and a nail biter, too, cuz you just, there's all these little steps in the learning along the way, but it's been such a pleasant experience. And I think that the story getting talked about, the history being discussed and more known, that's already a win there.
Jane Garibay: It's hard, because you've waited all these years, after one failed attempt, and the thoughts, and all the [00:18:00] work you guys have put in over these years. But I guess it's what they say, the patience has paid off.
Josh Hutchinson: Tony's really the long hauler. He's been doing this since 2005, so he's been at it for about 18 years now, and he's really been very patient and stuck with it.
Sarah Jack: And it's been really fun to see his enthusiasm about what's happening right now. He feels like the story's being heard and this excellent effort has been made. It's been so satisfying.
Jane Garibay: And if I understood correctly with Senator Anwar, his constituent that reached out to him is from one of the families that was part of the accusation and how that he felt that pain of what his ancestors have done, which I found really interesting to know, to sit here and discover that your great grandfather was part of this [00:19:00] and to feel that pain. So I thought that was interesting. So not only does the exoneration help those of those that were executed, I know if it were me, I would feel like awful that my family was involved in something. So it'll find peace for everyone.
Josh Hutchinson: That's a very good, important side of the story to be told, how it affects the descendants on the other side. I have ancestors on both sides of Salem Witch Trials, ancestors who were accusers and ancestors who were victims and jury members and everybody else, related to quite a few people involved and in very different ways. So I try to get some perspective on what each of them was thinking at the time and what they were feeling, and the fear of witchcraft was so real to them at the time. It was [00:20:00] the way that we feel about potential for violence. It was very real, but it's challenging to deal with as a descendant, to think about yeah, my ancestor, I have one that accused another ancestor of mine, and it's, I'm related to both of them. I know that what was done was wrong, and I do feel bad about that, but, at the same time that, that was generations ago. So I don't think that anybody living today should feel the blame or shame for that.
Jane Garibay: But doesn't it make you feel better that you've been part of making this happen?
And there's parallels, too. Look how fearful we are of certain nationalities, ethnic backgrounds or how fearful we are of someone who's different. And that's why we have to continue to be [00:21:00] inclusive and understanding and respectful of each other, and that we're all very different, right? We all have different backgrounds.
And again unless someone is hurting someone else, I have to respect their religion, the way they dress, if it's lgbtq, whatever that is, to respect and not judge. Because you can execute with words, too. It's not the same as taking a life, but you can execute. You can hurt someone with the words you've talked to them, the deed you do to them.
We saw that the other day, with the Tennessee. There is a huge parallel, and I truly believe it's important to understand our history to know how we move forward. If we don't look back at how we got to where we are today and some of the strides and builds on those strides, I don't mean to be so philosophical, but, you know, it's really important to understand others and respect them.
Sarah Jack: And understanding as much of the full history that we can is key to that, not just these [00:22:00] selections. And if somebody who feels bad about what their ancestors have done is willing to bring something to light, to correct a wrong, it's a signal to the rest of us, that we can make brave steps like that to get a good look at the stories.
And one of the things that I think about sometimes, these panics came out of, here you had neighbors and community members suffering for different reasons and they weren't able to come together to rise through them without blaming each other, and I think our fears today can cause the same thing if, you know, if you were afraid of our neighbor who is different, or our coworker who is different, that could stop something really important from happening. So we need to get to know people and learn about them and diffuse those fears.
Jane Garibay: And one of the hardest [00:23:00] thing I think is for all of us, even for myself, is standing up for something you believe in or against something that you think is wrong. It's not an easy thing to do it. You know, we all wanna be part of the group. We all want, you know, we're human, and we build community.
And even today, you can see it in just everyday life sometimes, you know, the bully on the playground or adults. And it's standing up to that type of behavior. And again, I believe in a kind way, right? Because if you take the other way, then you're being just as bad. And then there is the generational trauma, which a lot of people laugh at when I use that word. I'm lucky because I have a daughter who works in that type of psychology and instances with students, et cetera.
But it reminds me my great grandfather was a harness maker. And he was at the table with his six kids, and he was drunk at dinnertime, and he was playing [00:24:00] Russian roulette with his pistol. He ended up shooting himself and dying in front of his children. And it's just weird. We didn't talk about a lot, but my grandfather never drank. You never saw him with a drink. My mother never drank. We didn't talk about it. We didn't know why. And I rarely do, I have like on the holiday or whatever. So that had followed my family without talking about it. I'm not saying it's in the genes or not in the genes, but just knowing that history and that example of behavior. So that has gone down through the generations with those that are descendants of those that were executed, right? And whether it's through lore or the storytelling through the family, cause storytelling is history, right? It's what happened.
And to live just with that awfulness about. People need to stop and think. Especially the couple. It was a husband and wife. And if there were children, they were given to neighboring farms. If it was just the woman, [00:25:00] he was left without the person to take care of the kids. Just a woman who had material things, they wanted it. So a lot of times, they were accused of witchcraft so that she didn't have those things. So they were stripped of everything. They were stripped of their property, their dignity. The whole family just suffered, there goes the husband of so-and-so and the children. It left a mark forever.
Josh Hutchinson: Alice Young's daughter, Alice Young Beamon, was accused of witchcraft. She moved away to Springfield, Massachusetts, and it followed her. Somebody slandered her son, saying that he and his mother were witches, and they had to file a suit against that for defamation, because it just followed for three generations, and Sarah has an ancestor, Winifred Benham Sr., who was accused along with her daughter, and her [00:26:00] mother, Mary Hale, had been accused before her, so that was another case of three generations that followed.
Jane Garibay: Yeah. It's crazy, isn't it? It's just like unthinkable. You think how their lives, and at the same time, the people that were accusing really believed what they were thinking. I think some was planned out, some took advantage of using it to get what they wanted. But a lot of them, they really, truly believe that they caused the plague, and it was easy to get them riled up. And I see that in today's world, that sometimes you have a someone that gets people riled up, and they believe something that they want them to believe, and it's not really true, and I'm not talking about the large politics, just around town or whatever, those things happen.
Josh Hutchinson: On the topic of generational trauma, there's also the experience that descendants have when they learn of their ancestors' stories. And all of, you know, the [00:27:00] feelings you have to sort through because just knowing that your innocent ancestor suffered that way.
Jane Garibay: I know. I try not to think about it, because it keeps you up at night. If you think about how, just the whole thing, it was awful. And for their family members to be watching that. It's incomprehensible.
I did watch in Scotland, the prime minister that gave the great speech, and they exonerated 2,000, over 2,000. I was like shocked. But I guess Europe was a lot worse before it made it here, and here it just somehow, it got stopped before it turned into the same situation, right? With so many.
Josh Hutchinson: We were fortunate that we had strong ties with England, where things were a little calmer. Scotland was, I think by population, per capita, they had one of the highest rates of [00:28:00] executions of witches, and it was grizzly.
Jane Garibay: Now did this happen to all countries through Europe? Do you think, did it happen in Spain, for example?
Josh Hutchinson: Yes, it definitely happened in Spain. Last year, Catalonia actually pardoned something around 700 individuals who were persecuted there. And that's just one Spanish state. It happened in most of their states, and France was big. Italy had some. Germany, it was terrible. Germany was like Scotland. They had about 25,000 executions in the Holy Roman Empire. Half of all of the executions happened in Germany.
Jane Garibay: I wish common sense had set in, though, to understand if they really had been, there had been something in witchcraft or whatever, they would've probably been able to zap 'em or do [00:29:00] something to save themselves. They wouldn't have gotten that far. My husband's family's from Spain, Spain and Mexico, and I know on our next trip we're gonna look into the subject of the witchcraft and what happened there. And his family was from the north, San Sebastian. And now they're in Madrid. And he has family in Mexico, too.
Josh Hutchinson: Yeah, I've a lot of family from Germany and Scotland, and it got pretty bad in Scandinavia, too, and I have Scandinavian ancestors. I might find more ancestors that were involved, as I do my research.
Sarah Jack: What kind of education needs to happen around the witch trials?
Jane Garibay: So we touched on it a little bit the other night, when we all met. I just want things to be tastefully done, but it has to be tastefully. In my mind, I can see in Connecticut, a trail, but it's to honor and visit, not to capitalize on, not to make money on. It's to [00:30:00] bring awareness and education. And like Stamford already has a beautiful monument, so doing something like that, and each town and being part of tourism to educate, not tourism to make money, if that makes sense.
Sensationalized, I don't wanna sensationalize it.
Josh Hutchinson: I know there's a fear of becoming another Witch City, and we don't want to see that happen.
Jane Garibay: No, I agree. I just remember going to Salem and the little plays and the different things, and part of it was educational, but part of it was a little bit more sensationalism. Like you didn't know how much was theater and how much was real facts. So I would think that whatever Connecticut did or your group, which would probably be a big part of it, I'll compare it to a wine trail. You go to each one, you learn about the wine, you taste it, and you do, but you don't get into [00:31:00] sensationalism. Do you know what I mean? So this would be going to each site and learning and doing that.
Sarah Jack: It would be so purposeful, meaningful, and it'd be the opposite of that generational trauma ripple. It would be a ripple of understanding that would start spreading through the community and to those who are coming to look. So I love the idea. One of the things that I thought about as a descendant, not in the area, way back nine months ago or even further back, what would I want? And I really wanted to see how are the local neighborhoods and the communities able to talk about their victim who suffered there? And it's already happening in several of the little communities. So I'm really excited to see that develop more across Connecticut, and then to connect them into a trail would really be meaningful.
Jane Garibay: [00:32:00] I know we have in our town hall, and when I was growing up, I didn't know who she was, but we have an Alice Young conference room. It has her name outside it, and it's a small meeting room. But I would say that 99% of the people in our town probably don't know who Alice Young was. And we don't hear of the other one that was from Windsor, also. So I think that's a big part of the education of physical place that people, because these are different from Salem, I understand, cause we don't have the records Salem has. It's hard to piece the history together, and a lot of work has been done to dig and find that. But we do know about their lives a lot. So to talk about Alice Young, who was she and have a monument, a physical place that you can go to. I think also there should be one main one at the State House, where they were executed. That could be the start point almost, if you wanted to get the major and then have the trail to the other one, and we can move it into the bike trail realm, too, seriously.
Josh Hutchinson: [00:33:00] That would be so amazing to see. Just ride from town to town and learn and pay your respects.
Jane Garibay: So in Spain, I went on the Camino de Santiago, which is from actually Paris over the French Alps, but there's the Camino from Portugal, the Spanish way, and the French Way. We only did 150 miles on bike. But that's what I think, because you have some pathways, but then you come out into little towns, and you're on the roads. Everyone's very respectful, cause they're used to it. And they're marked, and you follow that way, and then you get into the woods, and then you're back onto a town or a city. And so to match it with something like that, I think would be incredible. I would love to do it that way myself.
Josh Hutchinson: I'd like to do that. I like to ride a bike and hike, and that would be so fun but so educational, and it's a way that you can honor them and pay your [00:34:00] respects, because we don't know where any of them are buried. So there's no place right now that descendants can go other than Goody Knapp has that plaque. And Alice Young, and I think Mary Sanford have bricks in plazas.
Jane Garibay: We need something more, because that's what memorials are. That's what cemeteries are. I know I go to visit. I know they're not there in our veteran cemetery, my mom and my dad, but there are days that I have to go and just sit there. And it's a place that you can just feel closer to them, I think, and talk. So it would be the same for this. And if you believe in a spiritual world, wouldn't it be nice that Alice Young could see that people were honoring her?
Sarah Jack: That's beautiful.
Jane Garibay: That somehow they would know that and give them peace, too, right, their spirit.
Josh Hutchinson: That would be so [00:35:00] touching and beautiful, and they're great places you can stop and contemplate what actions our other ancestors took against them, really learn what motivated them, what motivates us today, and spend some time thinking about what we need to be doing today to prevent these things from happening.
Jane Garibay: Right. And hopefully people look at that. I know I would look at that and say, "oh my God, that really happened. I am gonna do whatever is in my power to not let that be in my life and to be like that." The more people that learn that, so that we don't have a reoccurrence of any way, shape, or form of what was happening then here, right? We know there's pockets around the world, hate and not accepting people who are different. I also learn every day. My niece, Jenny, lives with us. She's 43 and she has Down [00:36:00] syndrome, and her parents both died of cancer. So she came to live with us. And at first my husband didn't believe me, but when you go places, people stare. And if you know anyone with Down syndrome, they're the sweetest, nicest, not a mean bone in their body. So what we do now, if we find someone staring, I'll just say to Jenny, "see that woman over there. She thinks you're gorgeous." So what does Jenny do? She starts posing. But we have to teach tolerance every one of us in our lives, the little ways that we can do with it and to ourselves to accept others that are different than ourselves.
Sarah Jack: I feel like your trail idea in involving the museums and the libraries, so if they see the camaraderie in that the state or the communities are standing together, and we're all saying, "hey, we're going to elevate this history in a non sensational way," maybe their hesitancy to have a bulkier program [00:37:00] or to talk about it more openly, maybe that'll diminish a little bit. And then if we are talking about it, it then helps fight against the othering mentality. It all does work together.
Jane Garibay: And I believe it will, and I think, what's that type of, and I'll call it leadership, the way that's moved forward, I think people look to be kind, they look for a gentler world. And I think having a venue to be able to be that way, to say, "come on, all of us, let's do this." I think the goodness spreads, right? This will be one way that goodness spreads. It'll be something that came out of a horrific situation, and we can move forward in a kinder, gentler nation, right?
Sarah Jack: That would be so good for all of us.
Jane Garibay: At one of my elementary schools on Friday, she won the Greater Hartford Essay Contest about Martin Luther King, [00:38:00] and she was a third grader. And so I went to it, and she read what she wrote, and what she did was, she talked about what her dreams were moving forward. And I get the chills, and where no child is made fun of, but what her dreams were, and it just meant so much. So I think by doing all the work that all of you have done is going to benefit all of us in a tremendous way. I really do. It's a very positive energy thing. And even when I hear from a constituent, something awful that happened to 'em, I didn't cause it, but I can look at them and say, "I hear you, and I feel bad that you had to go through that. No one should have to go through that." Right? So I think as people, that's what we have to do. Some people say, "well, I wasn't involved in that. I didn't cause it." No, but you can still have empathy for people and be sorry that it happened to them and say it was wrong.
Josh Hutchinson: Sarah and I were talking the other day, and it dawned on [00:39:00] me that The Crucible just turned 70. It's been out for 70 years as this allegory for how we treat others, and I was wondering how have we grown? Have we grown since The Crucible or are we still having these severe problems with us labeling the Other?
Jane Garibay: I ask myself the question sometime, if I were confronted, and I saw something that was wrong, would I be able to stand up to it? I mean, that is a question we should all ask ourselves so that we're aware. It's kind of the nature of humanity to have the two sides, and it's a constant struggle.
I see it in the work I do with chair of aging and nursing homes and how elderly are treated, things that if you had asked me 10 years ago, I was not aware of either about that, cause I wasn't involved in it. But people that have had an [00:40:00] elderly person and some of the choices and what we're trying to do. And Connecticut is a pretty progressive state, so when I see things happen here, I think that there worse somewhere else, right. So I think in some ways we've gotten better. Kindness, goodness can never let its guard down, doing the right thing, all those things that I try to live by, and I think about. You can never let your guard down, because it's human nature, unfortunately, that some people don't believe that same way and can be more hurtful. I don't know if it's genetic. I don't know if they had bad experiences, whatever it was, and sometimes I find when you show kindness to someone like that that has more difficulty, sometimes they respond, right? So I think we have to constantly be fighting for that goodness and kindness. We can't just take it for granted.
Sarah Jack: This has been wonderful, Jane, you've really hit on a lot of things we wanted to chat with you about, and your meaningful [00:41:00] conversation is valued. Thank you.
Jane Garibay: Just being true. You know, I usually talk from the heart.
Josh Hutchinson: It feels that way, very much. And you've made a lot of powerful remarks.
Jane Garibay: It can bring me to tears when I think about all this, you know? I'm sure as you, you know it, and that you have to keep your faith and your kindness and goodness and constantly fight not to be brought down.
Josh Hutchinson: Sarah and I were talking the other day, we were thinking how the overall trend has been positive, and we've made progress in so many areas, but then there's a setback and you've gotta just keep pushing forward and wait for that rebound and the further progress, and I think we'll continue that way.
Jane Garibay: I'm very hopeful that this will do well. I think the atmosphere is different from, what was it, [00:42:00] 2008? When I talked with the senator, put it this way, no one's laughed at me in front of me, where he got a lot of pushback. And so I think it's a different type of climate now. And I've had a lot of legislators say once the bill is out there, once it's done and out there, that they will support it, they will go on and co-sponsor and fate as it is. If we had anyone, Senator Anwar is a very gentle soul, and he's a very kind, good person, you know, a doctor, but he is special. He is specially kind and good in how fate, whatever you wanna call it, has brought him in to be with us.
Josh Hutchinson: Right.
Sarah Jack: There are situations in life where it can be too late to make something right for somebody specific. We can't make this right for Alice. We can't change how it unfolded for her. But especially when you have people [00:43:00] saying, "hey, I want this made right," and there is an avenue to find a way to make things right, that we should all answer, "yes, let's do it." Because then that goodness and the kindness and the diminishing the fear of others can be worked on.
Jane Garibay: And I feel that in my town a lot. We were the first town to declare racism a health emergency, lots of different things. People thinking of all people. Um, A core group that is very thoughtful. And part of it is we're such a diverse community here, and I'm talking older, young, you know, by age, by sex, by nationality, race, a lot of times that brings out a lot of good.
Josh Hutchinson: When people do push back on the bill, what are some of the reasons they're giving?
Jane Garibay: I think people's initial reaction, some people, but it's been few. It really [00:44:00] has not been like it was in 2008. They kind of see it as frivolous. I have another bill that, kind of my rescue dog and in talking to our animal caucus that I put through a bill to name the rescue animal, the state animal, and people were just like, "are you kidding?" They couldn't see the bigger picture of talking about rescue animals. We had 28 Guinea pigs dropped off at our dog pound in the middle of winter in a cage, so it just brings awareness to it. So I think most people are like, "what's important to me may not be important to you, but I can support what you wanna do, even though it doesn't really affect me, and you can support my." We each come from a different place. And I think that's the response I've had from Representative Stafstrom, from leadership, and from most. People are, "oh, I wanna sign on to that." Especially when you [00:45:00] make the comparison today with women's rights. And understanding it. And I could go into another whole couple hours about that, but we won't tonight, another day, another conversation.
Josh Hutchinson: That brings up another question. How significant is it that this resolution was brought forth by a woman?
Jane Garibay: I don't know, I don't think I thought about that. I mean, I didn't think of me as a woman being the one to do it. I did it because I thought it was the right thing to do. I had the connection with Beth and Mary, I think she's the one that reached out and she reached out to a lot of people, but I was the one that answered the call. I think she reached out to quite a few, and from what I understand, I was the only one that answered her. And, but I immediately thought from what I read her letter and talking to Beth and knowing what Beth had gone through in Windsor, I thought, this is the time. It's now. Like, Sometimes you just feel that it's the time that something's right? Now's the time. [00:46:00] 20 years from now, it might not be, and maybe it wasn't ready 20 years ago, you know, people weren't ready for it. But I believe now is the time, and I've had a lot of support from fellow legislators, and we'll see that when they sign on, once the bill is out and registered, co-sponsor it.
Sarah Jack: That's exciting.
Jane Garibay: It is exciting.
Sarah Jack: I think there's significance that you, yourself, a woman could do something like this for a historical wrong against many women, but it's also significant that it can be anybody working together for them now, cuz in the 17th century it couldn't have just been women stopping it, and certainly there wouldn't have been men and women working together to stop it.
Jane Garibay: Well, even 30, 40 years ago, I know one of my predecessors that held my seat years ago said there were a few women in the legislature at that time. And I know that leadership[00:47:00] works hard, and it's excited to have a diverse population in the House, because we women bring on different perspectives, you we have a lot of younger that are probably 30, 35 years old. I'm not gonna say where, how many moons I've been through, but, you know, a little bit older. But we all work together and bring different perspectives. And whether we're of color, we're white, all different, and we come from all different backgrounds. That's what enriches the law making, cuz we all talk together, et cetera. And that's why you campaign for your bills, because that way you get to explain it and talk about it and build that excitement.
Josh Hutchinson: It's significant that we've come at least that far in diversifying and getting over our othering of each other so that people can work together in legislature.
Jane Garibay: And believe it or not, we do work together most of the time. I think they calculated that most bills are [00:48:00] bipartisan, 75 to 80%. And you only hear about those big, the few stances on a couple. But on most things we can work together. I'm excited to be chair of aging, because we work together. It is very bipartisan. You're working to keep our elderly safe and cared for, so since my time, anyways, it was last year and year so far I feel bipartisan support for moving our laws and policies forward, and I believe the same will be with the exoneration bill.
Josh Hutchinson: Okay.
Jane Garibay: And just looking for a few things like I was talking that we need to name the people. It can't just be a general exoneration. We need to name them. So we're keeping our thumb on some of those facts, and we'll see what they come out with finally. And even then, when a bill is heard, an amendment can be made. You know, I don't know what it's gonna look like, but we can all, it can always, if something is missing, you can make an amendment to the bill. And there are bills that sometimes pass with [00:49:00] just a basic bill, and then the next year something's put in to add to it. I'm hoping this bill comes out pretty much what we have envisioned or you have envisioned, because this is your bill, this isn't my bill or Saud Anwar's bill. We're just your vehicle. This is your bill. We're just the tools, vehicle to get it done.
Sarah Jack: When the team worked on the writing of the resolution, there was so much research and conversation about it, so that we were hitting the things that were important.
Jane Garibay: So we'll wait. They have all that material, the judiciary, so we're hoping, and the good thing is because it didn't matter whether it was me or whether it was Senator Anwar. In the end, both the Senate and the House are part of the Judiciary Committee, and it will come out as a Judiciary bill. It won't be my bill or his bill. It'll come out as a Judiciary bill. [00:50:00] And in the end, for anything like this, at least I believe, you know, I can be proud that I had a part in something, but I want the vehicle that's gonna give it most chance for success of passing. That's what we want. And then I'll love to work with you afterwards on the trail, and that can be very, very exciting.
Sarah Jack: That'll be a really fun part.
Jane Garibay: You know, and get representatives from each town and yes, that will be very rewarding to be able to put it out and to do, and we'll have to have opening day all on our bikes on the trail.
Sarah Jack: Oh, that would be so great.
Jane Garibay: I have an electric bike, so I've got it easy. I had never used one until we did the Spain Camino.
Josh Hutchinson: That's a good way to take in the sites.
Jane Garibay: I just wanna go leisurely. And we stop along the way, and we do weekends, or we'll stop at lunch at a restaurant. It is a lot of fun. So I see that when visiting [00:51:00] these historic monuments and taking the time and maybe staying overnight, because if you're doing that whole going down to Stamford, it's gonna be a long ride.
Josh Hutchinson: That could have a positive impact for the communities all along the way, local businesses.
Jane Garibay: Absolutely. I know we're working on ours, cause Hartford comes into Windsor, and now they're trying to bring it down towards the center, where there won't be a trail along the river, but you would come out into the town. I don't think we'll have an exact bike trail, but then you get on Palisado Avenue, the historic district, it's pretty wide. So there could be a designated, which is different than a bike trail, cuz we have the room for that. And then you hit Windsor Locks, and there's the canal trail they have that goes all the way up to Suffield. What are the other towns that had people executed?
Josh Hutchinson: Farmington, Fairfield, [00:52:00] Wethersfield, Stratford, Stamford, Wallingford, of course, had accused.
Jane Garibay: So it's all over the state?
Josh Hutchinson: it was all over the place, all up the Connecticut River and then all along the coast. But the education is a really important piece for us. We see that as really being one way exoneration is significant in itself is to educate people that these things have happened, people have these tendencies, what can we learn, and how do we move forward?
Jane Garibay: And so when I talk about the bike, it's just making it fun so people wanna go and do it.
Sarah Jack: Families look for meaningful activities that can be educational when they're traveling or locally, but so do businesses and corporate teams, great team [00:53:00] building, plus a human rights advocacy component to it. It's pretty great.
Jane Garibay: Well, when we traveled with my three kids when they were younger, we would go down to Pennsylvania, different places. We had a camper at one point, but we in the morning would be each go to the museum or a library or to visit something historic, et cetera. And then in the afternoon, it would be at the hotel, in the pool, and the kind, you know, the fun. So they thought it was great fun to do that. and it is one, you know, it's the best way to get people to get out. And our museums that were free this summer in Connecticut for families, I know our museums, they were subsidized by the state to be able to do that. And they had huge showing. Families used it.
So it was great, because Connecticut tends to have very expensive fees to get into places. It's not like Europe where, you know, it's a couple bucks, and you're in. Here, it's $25 [00:54:00] for an aquarium, or it's very expensive.
Josh Hutchinson: Even if people go out for the recreation and the health parts of it, that's a win. And if they get educated by accident, they're still getting educated by stopping to take a break at the plaque, you know, they see and read about what's happened and they'll learn.
Jane Garibay: The one in Spain, which I just love, and I have the sign downstairs. There's, it's a conch shell is the emblem. So that's where you see on coast that directs you with the little, yellow arrow, which way you have to go, et cetera. and there's a passport. So as you're traveling, you get stamps. There's a bar made out of beer bottles. Believe it or not, everything is a beer bottle. And so you go in there, and you check it out and again, you're being educated on certain things, but it's all made fun.
Josh Hutchinson: [00:55:00] It's part of a experience.
Jane Garibay: Even though the topic isn't execution. But it's fun learning and understanding. At least it's for me.
Josh Hutchinson: The Camino's on my list of things to do one day. I hiked a portion of the Pacific Crest Trail one year, and that was the experience of a lifetime doing that, so well, I'm looking for more once in a lifetime experiences. I want them, you know, four or five times instead.
Jane Garibay: Right? I wanna do it again, the Camino. We wanna make it two times in a lifetime because, and we've traveled pretty, you know, we've been to China and India and, you know, most European countries, just so many places. But the Camino was a special place. I can't explain it. And I had all my friends from Windsor paint rocks and write "from Windsor." So all [00:56:00] along the Camino, I would leave their rock and take a picture and send it to 'em, and they would say, "from Windsor, Connecticut." So those are the experiences that I really enjoy.
Josh Hutchinson: I could talk about trails probably for days, because it's such a powerful experience to do something like that. And you meet people all walks of life.
Jane Garibay: That is a good match for exoneration trail.
Josh Hutchinson: It's such a beautiful idea. We want to see every one of the communities that was involved do something to honor victims and have places where people can go and pay their respects and learn the facts, and that ties it all together so neatly.
Sarah Jack: Jane, is there anything else that you would like to specifically say about this experience or what you're doing or just anything else?
Jane Garibay: [00:57:00] I think I'm fortunate to have become involved in this and meet all of you. It's very emotional and to know what this means to people that in some way I can help to heal. This whole experience reminds me of kindness, hope, acceptance, and so many things that we get so busy in life. I mean, I always try to remember those things, but something like this just really is very powerful, right. And working together for a common goal, to help lots of people, right? Just everyone that's been affected by this. So I feel very fortunate to be involved to work on your bill. I don't wanna forget that it is your bill. I am just the vehicle.
Josh Hutchinson: Thank you so much for working with us. It's a real treat and just watching you do your work. We know that you take this seriously, and that you're very busy behind the scenes doing a lot for [00:58:00] this. So we really appreciate that.
Jane Garibay: Our work isn't finished. We're like in the last lap here, right? We just gotta get that finish line together.
Josh Hutchinson: Yes, exactly. But we appreciate you continuing patiently, persistently and just following through all the way to the end.
Jane Garibay: Thank you for letting me be part of this.
Josh Hutchinson: Absolutely. You've been the perfect representative to take this up.
Jane Garibay: And now we have Senator Anwar, so, you know, it all works out well.
Josh Hutchinson: And we appreciate everything that Matthew has done. We know he's done a lot of work back there.
Jane Garibay: Incredibly, because it's above and beyond for him. Do you know what I mean? He's the head of staff for the majority leader, but he's always been helpful. And when I went to him with this idea, he was on board right away, from the beginning, you know, as was the speaker and a ton of people. [00:59:00] So it's gonna be good.
Sarah Jack: Thank you very much, Matthew Brokman and Jane Garibay and Saud Anwar. Just the flexibility to accommodate, to respond to questions, to inform us. When Josh and I talked about how to thank you, we had so many points, so many facets of it. We just appreciate all the details.
Jane Garibay: So we're mutually appreciative.
Josh Hutchinson: Thank you for taking the time out to speak with us today. It's, I think this will be a very important to understand this issue.
Jane Garibay: Thank you for having me. We're passionate about it, so it was really very easy.
Josh Hutchinson: Your remarks were incredible. You're really very good at expressing your passion.
Jane Garibay: Because it is a passion, right? I think that's the easy part. When it's not, it's different.
Josh Hutchinson: It wasn't forced. It was [01:00:00] very real.
Jane Garibay: Your passion is contagious, seriously, and Beth's passion. It was just very easy to get involved with this and to see the need and the right of the issue.
Sarah Jack: We want you to hear the proposed resolution.
Resolved by this assembly:
Whereas,
The courts in the early colonies of Connecticut and New Haven indicted at least 34 women and men for the alleged crime of witchcraft and convicted 12 of them, executing 11, and it is now accepted by the historical profession and society as a whole that all the accused were innocent of such charges.
And whereas,
Legal procedures differed at the time, and many practices of the court would no longer meet modern standards of proof, so that the miscarriage of justice was facilitated by such procedures.
And whereas,
The status of women was radically different than it is today, and misogyny played a large part in the trials and in denying defendants their rights and dignity. [01:01:00]
Whereas,
Community strife and panic combined with overwhelming fear and superstition led to these accusations of alleged witchcraft and the subsequent suffering of those accused.
Now therefore, be it resolved,
That all of the formally convicted and executed are exonerated of all alleged crimes relating to the charges of witchcraft. The legislature proclaims the innocence of the following convicted and executed people: Alice Young in 1647, Mary Johnson in 1648, Joan Carrington in 1651, John Carrington in 1651, Goodwife Bassett in 1651, Goodwife Knapp in 1653, Lydia Gilbert in 1654, Mary Sanford in 1662, Nathaniel Greensmith in 1663, Rebecca Greensmith in 1663, and Mary Barnes in 1663, and one Elizabeth Seager, convicted and reprieved in 1665.
Be it further resolved,
That those who were indicted, forced to flee, banished, or even [01:02:00] acquitted, continued to live with their reputations destroyed and their family names tarnished will have their reputations restored and no longer have disgrace attached to their names, now being in good standing in Connecticut. The following indicted who were not convicted but still suffered greatly after indictments were: Goodwife Bailey in 1655, Nicholas Bailey in 1655, Elizabeth Godman in 1655, Elizabeth Garlick in 1658, unknown person in Saybrook in 1659, Margaret Jennings 1661, Nicholas Jennings in 1661, Judith Varlet 1662, Andrew Sanford in 1662, William Ayers in 1662, Judith Ayers in 1662, James Wakeley in 1662, Katherine Harrison in 1668 and 1669, William Graves in 1667, Elizabeth Clawson in 1692, Hugh Crosia in 1692, Mercy Disborrough in 1692, [01:03:00] Mary Harvey in 1692, Hannah Harvey in 1692, Mary Staples in 1692, Winifred Benham in 1697, and Winifred Benham Jr. in 1697.
Be it further resolved,
That the state of Connecticut apologizes to the descendants of all those who are indicted, convicted, and executed and for the harm done to the accused person's posterity to the present day and acknowledges the trauma and shame that wrongfully continued to affect the families of the accused.
Josh Hutchinson: Thank you, Sarah.
Sarah Jack: You're welcome.
Josh Hutchinson: Thank you for listening to Thou Shalt Not Suffer: The Witch Trial Podcast.
Sarah Jack: Join us as you always do next week.
Josh Hutchinson: Subscribe wherever you get your podcasts.
Sarah Jack: Visit thoushaltnotsuffer.com.
Josh Hutchinson: And remember to tell your friends, family, acquaintances, and neighbors about Thou Shalt Not Suffer: The Witch Trial Podcast.
Sarah Jack: Join our efforts to End Witch Hunts. Visit endwitchhunts.org to learn more.
Josh Hutchinson: Have a great [01:04:00] today and a beautiful tomorrow.
Learn with us! Damon Leff of the South African Pagan Rights Alliance Advocacy Against Witch Hunts shares about South Africaโs alleged witch situation. We learn about South Africaโs belief in the occult, magic, witchcraft and muti. This interview considers the common denominators and differences between past and present witchcraft hunts. We discuss how interventions must recognize regional and cultural nuances and the discriminative risks of law reform. โIn South Africa, in almost all cases of accusation of witchcraft, the accused will: a. not be offered access to legal defense against the accusations, b. not be considered innocent until proven guilty in a court of law, c. be driven from their communities, d. lose their homes as a result of arson, e. be forcibly separated from their families, loved ones and friends, f. be placed in custody by the South African Police Services, ostensibly for their own safety, spending at least one night in a prison cell to avoid being attacked by members of their own community, g. may never return to their homes and communities of birth, and h. be forced into unwilling exile in unofficial and unacknowledged refugee camps.โ Links Advocacy Against Witch Hunts, South Africa Project 135: Review of the Witchcraft Suppression Act 3 of 1957 Witchcraft Suppression Act 3 of 1957 Please sign the petition to exonerate those accused of witchcraft in Connecticut Connecticut Witch Trial Exoneration Project End Witch Hunts Movement Join us on Discord to share your ideas and feedback.
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Transcript
[00:00:00]
Josh Hutchinson: This is Thou Shalt Not Suffer: The Witch Trial Podcast. Happy New Year, and welcome to our first episode of 2023. I'm Josh Hutchinson.
Sarah Jack: And I'm Sarah Jack.
Josh Hutchinson: Today's guest is Damon Leff of the South African Pagan Rights Alliance. We're going to be speaking with him about their project Advocacy Against Witch Hunts.
Sarah Jack: Because you like the show and our guests, please share with your friends, family, and followers.
Josh Hutchinson: I hope you're all enjoying a nice 2023 and had festive holiday [00:01:00] season and aren't too cold.
Sarah Jack: We're barely into the year, and I've already had a birthday, Josh.
Josh Hutchinson: Wow. Happy birthday, Sarah.
Sarah Jack: Thank you.
Josh Hutchinson: Sarah's our very own New Year's baby.
In this new year, we're bringing to you a new subject. You've heard Sarah speak in her news reports about the crisis in South Africa and other nations around the world, and today we focus on modern-day witchcraft accusations and violence in South Africa.
Sarah Jack: We're able to start talking about this with you. Damon reached out to us after the launch of our podcast. After hearing our interest in sharing world witch-hunt news, he introduced himself to us and started sharing his [00:02:00] background and some powerful things that have been happening over there, and we are just so glad that we heard from him. Damon is helping us look through a new lens at his country.
Josh Hutchinson: Our conversations with Damon have been instrumental in the formation of our nonprofit, End Witch Hunts, which aims, through education of witch-hunts, both historical and modern-day, to curb the current crisis of accusations and violence against those alleged to have committed witchcraft. We hope through our group that we can amplify voices like Damon's, like Leo Igwe's, these other activists in the countries most affected by the witchcraft accusations.
Sarah Jack: Our [00:03:00] conversation with Damon is always an open door. At any time I have a question, he is willing to give me information and support. So this is the type of collaboration that is going to power the currents that are making the changes. Each of these countries have their own specific struggles around stopping Witch Hunts or improving their response for alleged witches who have been through horrible circumstances, but talking and sharing and teaching builds creative solutions. It brings experiences from different communities. End Witch Hunts wants to hear voices like Leo [00:04:00] and Damon, who are actively experiencing the witch accusation atmosphere of their country and looking for solutions.
Josh Hutchinson: Conversations like the one we have with Damon today are so critical in helping those of us who are not in the countries affected by witchcraft accusations to understand what the situation is and what needs to be done. It's important for us to echo their voices and amplify their message and support them in whatever way they need us to or want us to ask us to. We want to, stand with them against this activity, but it's important to let those [00:05:00] in the affected nations do what they need to do without getting in their way and trying to tell them what to do from the outside. They're on the ground. They've got the experience. They know the cultures, they know the language, they know the situation, they know the people involved, and they know how to get things done. So we want to just give them a platform for their voice to be heard and just stand behind them as they do this important work.
Sarah Jack: In this episode, you're going to hear from Damon the action that he and his alliance have been taking to make progress and get important things done for their community.
Josh Hutchinson: You're going to learn some of the history of the [00:06:00] Witchcraft Suppression Act that's on the books right now. You're going to learn the background and some details about how the accusations are made, why they're made, who makes them, what the result is when the accusations are made, and you're also going to learn the hopeful side of things from Damon, that voices are being heard speaking out against witchcraft accusations and change is likely. He has told us that witchcraft accusations are declining in South Africa.
Sarah Jack: When you're hearing about some of the situations, the common denominators really pop out. Listen to those, think about how what you're hearing may be reminiscent of [00:07:00] historical witch-hunts in New England and what does that mean for what we need to do for the communities and countries that aren't able to move forward right now against witchcraft violence.
Josh Hutchinson: Many in these nations are motivated by fear the same way that those involved in historic witchcraft accusations were motivated by fear. Knowing the modern-day situation gives you insight into the past, and knowing the past gives you insight into the present. And that's why we believe strongly in witch trial education. We believe it's important to understand what's happened before and what's happening now, so that we can eliminate these harmful practices related to witchcraft accusations [00:08:00] and prevent similar injustice from occurring in our own countries and elsewhere in the world.
Sarah Jack: And now Josh is going to share background information on this episode's topic.
Josh Hutchinson: Before we talk to Damon, I wanna give you a little background on a couple of the things that we'll be talking about. First, I'll describe the history of the Witchcraft Suppression Act, and then I'm going to tell you about the Occult Related Crimes Unit of the South African Police Service.
The history of the Witchcraft Suppression Act goes back to the British Witchcraft Act of 1735, which prohibited witch-hunts and executions, but also outlawed pretending, in the words of the law, to use supernatural or occult powers. [00:09:00] Between 1604, when a previous witchcraft act was passed which encouraged witch-hunting and 1735, sentiments towards witch-hunting had changed enough that the authorities believed that more harm was caused by fraudulent magical practitioners preying upon the poor and selling them a false bill of goods. And so they got rid of the killing of alleged witches and decided to focus on fraud .
That law, the Witchcraft Act of 1735, took effect in parts of southern Africa when the British occupied the Cape of Good Hope in 1795, and that law applied during subsequent British occupations [00:10:00] and remained in place following the 1814 ceding of the Cape of Good Hope from Netherlands to Britain. In 1886, the law was succeeded by the Native Territories' Penal Code, which prohibited witchcraft accusations, witch-finding, employing so-called "witch doctors," using harmful magic, and using medicines with the intent to injure.
The 1886 law was then replaced by the Witchcraft Suppression Act of 1895, which was much the same, but also deemed all payment for witchcraft services to have been the result of fraud. In 1957, the Union of South Africa passed a new Witchcraft Suppression Act, which maintained prohibitions on witchcraft accusations, witch-finding, and harmful [00:11:00] witchcraft practices, while adding provisions outlawing identifying as a witch or taking money to pretend, in the language of the law, to use supernatural or occult powers.
That law has been irregularly enforced over time, with the police sometimes being able to act on witchcraft accusations and witch finding, but other times being behind the ball. And that act, through its provision to outlaw identifying as a witch, does not permit persons practicing Wicca or other pagan faiths to identify as witches.
In 1992, the South African Police Service established an Occult Related Crimes Unit. This outfit was [00:12:00] initially led by Dr. Kobus Jonker and was created in reaction to South Africa's Satanic Panic, being empowered to investigate crimes with supposed connections to occult or satanic activity. When Jonker retired, he was officially replaced by Attie Lamprecht but has apparently continued to serve. In 2006, Lamprecht announced that the unit was disbanded. However, later investigations revealed that the unit was merely reorganized and renamed the Harmful Religious Practices Unit and made up of officers trained in occult crime investigations by Jonker.
We'll hear from Damon about how they're fighting the Witchcraft Suppression Act, trying to get it repealed. However, the South African Law Reform Commission is recommending that the current law be repealed but be [00:13:00] replaced with a new Prohibition of Harmful Practices and Unlawful Accusations of Harmful Witchcraft Practices Act, which would prohibit witchcraft accusations, witch-finding, crimes associated with harmful witchcraft, and muti killings, which are murders performed to make medicine from human body parts.
The changes would be to eliminate the provisions outlawing self-identification as a witch and claims to possess supernatural powers or occult skills or knowledge, and to add the provision dealing with muti murder. As we'll hear from Damon, muti murder is a problem but can be dealt with in other ways than a new, basically a new Witchcraft Suppression Act. It's murder [00:14:00] for the sake of murder, and we'll talk to Damon about that. And it should be against the law against murder and against the law against trafficking human tissues, and Damon argues those laws that are currently on the books should be enough to deal with muti murder and other harmful actions committed peripherally to witchcraft. It's good that they'll still prohibit witchcraft accusations and witch-finding. They just need to enforce those elements of the law.
Sarah Jack: Josh, thank you for introducing important details that will be discussed in this episode.
Josh Hutchinson: You're welcome. I hope it's of some value to the listeners to clarify [00:15:00] the situation before we get into the details with Damon.
Sarah Jack: I'm so happy to welcome Damon Leff of South African Pagan Rights Alliance and Advocacy Against Witch Hunts.
It's been extremely enriching for us to start to grasp the context of what's going on there. My mind has really started doing a lot of things, so I know this conversation's gonna be really important to my knowledge.
Josh Hutchinson: And to our audience.
Damon Leff: Hopefully, they can begin to piece connections between past events and current events and see similarities. I can already see similarities. The question that keeps being asked is what drives people to make accusations of witchcraft, and that's different for each context. Each place has its own unique variables that cause people to make accusations of witchcraft, but they are common denominators, [00:16:00] beginning to piece those together, which is why your podcasts have really helped do that.
Sarah Jack: That's what we want. And consulting with so many different researchers and such a variety of individuals is so critical now. So we're really glad we started stepping down the path the way we did.
Damon Leff: Good.
Josh Hutchinson: What is the South African Pagan Rights Alliance?
Damon Leff: The South African Pagan Rights Alliance is, at the moment, a paralegal advocacy organization. We started out as an informal gathering of like-minded individuals who realized that we needed some kind of organization that could help individual pagans challenge incidents of discrimination. And essentially we started out as an activist organization.
Very few of us had actual any experience, nevermind running an organization, but dealing with issues of [00:17:00] prejudice and discrimination. So we learned what we needed as we went along. And of course, our real focus was learning how to use the voice, the activist's voice, to promote change. And the first way we did that was to challenge media bias against paganism, against witchcraft, as well in the media.
To give you historical context before our interim constitution in 1994, which guaranteed the right to freedom of religion, and before the final constitution in 1996, there was no law on our statute book which protected the right to religious freedom. And although the Apartheid government did not exhibit any overt prejudice against non-Christian faiths, it was clearly a white Christian nationalist party that governed the country. And so their interests were very much focused on Christianity. [00:18:00] And unfortunately, it wasn't a friendly kind of Christianity. It wasn't an inviting Christianity. It was one that definitely had barriers between those who were in and those who were out.
And so if you were not Christian, you were on the out camp. And so people who practiced non-normative religions, occultism, people who were involved in magical practices, witches, specifically, were definitely on the outside. And society didn't really cater for them in any way, but this gave an opportunity to people with prejudice within institutions, with instructional institutions in government to begin to promote things like the Satanic Panic, which of course America experienced before we did. But our Satanic panic really hit us in the seventies and the eighties. It became the reason for the Occult Crime Unit's establishment under Colonel Kobus Jonker, and he led faux [00:19:00] investigations into what he alleged were occult crimes. But in the process he and members of his unit, now you must remember that this unit was firmly entrenched within the South African Police Services, so it had the full authority and backing of government. And although there wasn't any law against the practice of non-normative faiths, and again, there was no protection for non-normative faiths, there, there wasn't any real legislative requirement for the South African police service to persecute, harass, discriminate against non-normative faiths.
But they did that under the Occult Crime Unit, and the prejudice led to the publishing of a series of articles by members of the unit on alternate faiths, specifically on witchcraft, on the practice of occultism, the practice of magic. The content of these articles were not based on reality or fact. It wasn't as if they interviewed members of those faiths to find out what they believe or what they [00:20:00] practice. The approach was "Jesus is a salvation for all people who are not Christian. And these people are clearly worshiping the devil. They are satanists, and, therefore, they need to be saved." That was the philosophical motivation for the funding of the Occult Crime Unit.
So much of our first years, first 10 years of our existence we spent a lot of time browsing through media, published media and online media, and we began to challenge the ideology of the unit itself. We were partly safe because of the interim constitution. The 1994 Constitution gave us some kind of protection from persecution, direct persecution. So that's how we began the Alliance by challenging media prejudice. Eventually, we got to know a couple of the journalists, we got to know the editors of newspapers, and they began to see what we were saying about prejudice narrative. And they began to reject the prejudicial narratives, [00:21:00] because they were clearly not based in any kind of reality. This eventually led us to realize that we needed to get more involved in actual cases of discrimination.
So I studied law in my late fifties. I started studying law and became a paralegal. And currently what we are doing is we are training members of the Pagan community in South Africa to become community paralegals. So giving them the tools and the skills that they need to actually directly challenge the incidents of discrimination within their communities. This way, it's far easier to respond to incidents of discrimination. We simply need to pick up a phone and say the person is having this problem with employer, family, police, and they can intervene. That's our goal. We would like to work toward that. We spent most of our existence challenging discrimination against, religious discrimination from Christians, and then we [00:22:00] focused our attention in 2007 on the repeal of the Witchcraft Suppression Act.
Josh Hutchinson: It was the first time I heard of the Occult Crimes Unit, and I find that detail fascinating.
Damon Leff: I think they lost their reason to exist once the 1996 Constitution was enacted, because the Constitution expressly protects the right to religious freedom, belief, and opinion, and so they couldn't hold a partisan Christian position any longer. They certainly couldn't base any of their police activities on that partisan religious position. They needed to start looking at issues like equality, the right to dignity. So that certainly helped us, and eventually it took the steam out of the crime unit itself, because they no longer had any reason to exist.
Sarah Jack: What can you tell us about the current crisis?
Damon Leff: I'm happy [00:23:00] to say that in 2022 we haven't had one reported incident of a witch-hunt in our country, which is probably the first time since before two thousands, we started keeping records of incidents of witchcraft accusations that led to violent Witch Hunts in 2000 and every year we watched the numbers increase, decrease. It was sporadic.
Accusations of witchcraft in our country are sporadic, unlike in America where there were focused, targeted in specific areas, where law enforcement got involved, where there were actual trials. In South Africa, accusations of witchcraft are sporadic. They happen within communities across the country. And very often the accused is summarily killed, executed, whether stoned to death, killed with a machete, set on fire in a house, often with family members, long before the police even get involved. So the reports very often are post [00:24:00] event.
We've kept track of horrific incidents of accusations of witchcraft against mostly women. There have been exceptions of men. Thankfully, I can only recall one accusation against a child, unlike a Nigeria, where many accusations of child witchcraft occur. In South Africa, that doesn't seem to be a feature of accusations of witchcraft.
Listening to your podcast over the last couple of months has raised for me the issue of context and how certain witchcraft accusations happen in certain places around the world at certain times. Certainly we can see common denominators. In South Africa, it's difficult to find a common denominator between individual incidents other than people exhibiting emotional angst, moral panic because of unexplained illnesses, unexplained deaths.
[00:25:00] Sometimes these belief systems are culturally-based. For example, there are a number of incidences where, accusations of witchcraft were made against goats or crows. Odd animals. Animals that didn't necessarily belong in the village, that suddenly appeared randomly. One could say that those accusations were motivated by a cultural belief system, a folklore. In the most horrific cases, there were sudden deaths in a village, and an old woman who may not have been liked by that particular family was accused.
Now, most accusations are instantaneous. One family will accuse another family, and, of course, if one person in their family is accused, the entire family is implicated in the accusation, because in African traditional culture, there is a belief that witchcraft runs through the breast, which means that if the mother is a witch, her children will be a witch because of breastfeeding. [00:26:00] So the family doesn't escape the consequence of that accusation.
And in one particular incident, an old lady was accused of a major accident, in which the son of a neighboring woman was killed, and she was accused of having cast a spell on the road in which that accident occurred. And at the time of the accusation, the entire village surrounded her house. She was inside, her older daughter was inside, her older daughter's two children were inside. They were all killed. They were all murdered, one with machete, one was set alight. The two children were trapped in the house when the house was set alight. Horrific.
These are the incidents that nobody can intervene immediately to prevent, because they occur in communities in which nobody will question the narrative that one, their misfortune was caused by witchcraft, that therefore there must be a witch, a local, [00:27:00] somebody with whom you've possibly had an argument in the past, somebody with whom you've possibly not really gotten on. Perhaps that person came from a village outside recently and moved into your area. So it's a complicated phenomena. I wouldn't say that those same motivations occur in every instance of accusation, but that seems to be a common thread. They're random, sporadic moments of panic that lead to the death of someone.
Thankfully, our police do intervene. In rare cases where, they are very rare, where a woman has been accused, she may in time or her family members may in time contact the local police, and the local police will then intervene. Unfortunately, the local police haven't really been trained ever to deal with these kinds of incidences, and so the only alternative for the police, the only action they can take is [00:28:00] to take that person outside of the village and put them in a prison cell for the evening for their own safety, which is horrific. To think that the accused must sit in a prison cell for her own safety for the evening. Almost all of those cases do end up in criminal courts. Thankfully, our criminal courts have looked very badly on accusations of witchcraft. Sentences haven't been as strong as they could have been.
And more recently there was an incident in a case in court, in which the accused claimed as mitigation in sentencing, that he only did what he did because he believed that this woman was a Witch. He believed in witchcraft as a bad thing, and this was a cultural belief that he held, and the magistrate gave him a lesser sentence because of his mitigating circumstances, which of course we've criticized because we don't think that's [00:29:00] appropriate. If you want to discourage accusations of witchcraft, you need to increase sentencing, not take a belief in witchcraft as a mitigating factor.
Josh Hutchinson: How do the local communities find the witch suspect? How do they determine who was the alleged?
Damon Leff: In South Africa, we call it witch-finding. And the legislators have been using that term in the Witchcraft Suppression Act. So that entails, if for example, you've made an accusation against the neighbor, but you are uncertain and you want some clarity, you will go to the local diviner. The local diviner is either called an insangoma. Sometimes the nyanga, the herbalist, will also act as a diviner, but usually it's a very specialist field. In traditional African religion the use of herbs to make medicine for healing and the aspect of divination are very often separated, but not always. So in this case, the family [00:30:00] would seek out the local diviner. The local diviner would then throw bones, speak to the ancestors and ask the ancestors to confirm or deny the suspicion. Ultimately, unfortunately, always there's a confirmation, and that will then automatically lead to an attack a concerted attack against the accused person.
Customary history is a really tricky subject for anyone to pronounce factually about, because customary history is memory. It's a verbal and oral history. It hasn't really been written down. So experts in the field have been saying that prior to the arrival of European colonialists, African traditional belief systems dealt with accusations of witchcraft in a concerted way. When there was a suspicion, the diviner was called in to confirm the suspicion, a local tribal court would then be set up, the accused would be taken to the local [00:31:00] tribal court. The accused was not entitled to any kind of defense, so he or she had to defend themselves. An older family member may have assisted, but that would've been very dangerous, especially if the old family member would've insisted that person was innocent. They could very well have been implicated in the accusation as well. And then tribal courts would then mete out justice. I do know that, for example, if a husband accused his wife of witchcraft, the tribal court would then divorce them, separate them, and she would then be banished from the village. But in many cases, of course, she might equally have been killed.
Now because these cultural rules were not uniform across South Africa, remember we have a vast array of different tribes, Zulu, Xhosa, Sepedi, each different group would've had their own variations on these cultural rules. They all believed in the general malevolence of witchcraft, so an accusation of witchcraft may have arisen [00:32:00] in any one of these places.
With the arrival of colonialism, of course, we have a hybrid legal system. First the Dutch arrived, and they imposed Roman Dutch law. Now, amongst magistrates in Cape Town who imposed Roman Dutch law, and of course it was company law that was being imposed, essentially, accusations of witchcraft were not tolerated, so they were never heard, and they were summarily dismissed.
When the English arrived and took over the Cape Colony, English law acknowledged that accusations of witchcraft existed, because they had dealt with their own history of accusations of witchcraft. And they had heard cases of accusations of witchcraft, but they took a very dim view of the accusers. They did not in any way give credence to the notion that real witches existed or that such persons had power to affect the world through non-natural or supernatural means. [00:33:00] So the accuser, the maker of the accusation, was generally convicted and sentenced.
In 1957, we had just become a union, I think, and the 1957 Witchcraft Suppression Act was established. It was basically a copy of British witchcraft legislation, which on the one hand denied that one could be a witch or that witches had power. So therefore, making an accusation of witchcraft became a punishable offense. But at the same time, it made confessing to being a witch also a punishable offense. Under current law, Magistrate's Courts still often refer to the Witchcraft Suppression Act when dealing with accusations of witchcraft, and they apply the sentencing given in the Witchcraft Suppression Act for incidents.
Sarah Jack: What effects do witch attacks have on the surviving [00:34:00] families?
Damon Leff: As I mentioned, the notion that witchcraft comes through the breast. When an individual in a family is accused, the entire family is suspect. Everybody in that immediate family is endangered. The potential accusation of witchcraft could be leveled against any one of them. So there is a hesitancy to defend the person who is accused, which is horrific. This immediately creates tension between members within a family. If a member of that family is accused and murdered, the entire family needs to leave. It's impossible for that family to continue to live in the same area. They will always be suspected of harboring this dark power of witchcraft. And so they need to leave the village that they live in. Very often, they would travel to a neighboring village, hopefully reaching that village [00:35:00] before news of the incident reaches that village. Because if the news of that incident reaches the village before they do, they would be denied entry to that village.
I remember, I think it was about 20 years ago, there was a documentary, Carte Blanche, a famous documentary. A film in SABC showed a couple, an old woman, an old lady, and her husband who had for a year been wandering from village to village, looking for a place where they could reestablish, because every time they arrived at a new place, there were family members of the previous village from which they had come. And so they couldn't stay there.
And that's the horrific part of it, the shame. And it isn't. We call it shame, because that's how these people feel, but it isn't really a shameful thing to be a victim of an accusation. The accuser should be shamed, but the shame, they carry that shame with them, [00:36:00] and probably they would carry that shame with them through generations, because we are never dealing with just husband and a wife. We're dealing with a husband and a wife who has, African families always live together, except in cities where there is some separation. In traditional communities, families live together. Grandmother, grandfather, daughter, husband, children, grandchildren, all live in the same place. So it's a literal move of an entire family, generations of a family.
But it doesn't just affect the family that's accused. It affects everybody in that village. The chaos unleashed by an accusation affects the youngest members of that entire village. That's traumatic. It has to be traumatic for young children to see this kind of violence and aggression, not completely to understand what's happening. And it will forever form a scar on that particular [00:37:00] group. I don't think that 10 years down the line, they could look back at what they did and feel okay with it. It's difficult for me to conceive that.
Josh Hutchinson: In traditional African practices, are there actually people for whom it's appropriate to use the label "witch?"
Damon Leff: A very good question, and it's one that we have discussed with traditional healers who joined us in our discussions on the repeal of the Witchcraft Suppression Act. In 2007, on behalf of the South African Pagan Rights Alliance, I initiated a review of the Witchcraft Suppression Act with the South African Law Reform Commission, and traditional healers were invited to join the discussion, pre-discussion, on whether or not that act should be repealed. And overall, the traditional healers felt that they agreed with us that the act should be repealed, but for very different reasons.
And in our first initial discussions, we were trying to find [00:38:00] common ground, and we did find a lot of common ground. As pagan witches and traditional healers and traditional African religion, we share an enormous amount of common belief systems. We could call them folk belief systems, but the differences were also as stark. Phephisile Maseko, who was at the time the national coordinator for the Traditional Healers Organisation, the THO's one of the largest organizations representing traditional healers in South Africa. She explained that, within her organization, they had specialists who dealt specifically with issues of witchcraft, who dealt specifically with defining around issues of witchcraft and then creating charms to counter witchcraft.
So for us, that would be, it reminds us of folk beliefs, folk magic used to counter negative witchcraft. And I asked, do you identify those people as [00:39:00] practitioners of magic, witchcraft? Definitely not, she said. Witchcraft is a negative word. Witchcraft means you harm someone using supernatural means. It never, ever means a positive. Nobody ever identifies as a witch, because it means you are admitting to harming other people.
Now, there is a huge problem here in that we are speaking English and they speak Zulu and Suju and Xhosa, and they have their own terms for that specific practice. And perhaps in their mind it does actually accord with the idea of a folk magic practitioner who uses white magic to counter dark magic. But that didn't come through in our conversation, certainly not in our English conversation.
So that's a question that still needs to be explored. [00:40:00] But as a rule, if you're a black African, you don't identify as a witch. What I've seen in a forum on Facebook for witches is that there are more and more younger black South Africans who are looking at paganism, European paganism. It's for them not unfamiliar because they see commonality between the traditional African religion, which their grandparents and mothers were raised. And they see a lot of commonalities, a lot of similarities, but they're more and more attracted to the archetype of the witch and witchcraft, the practice of witchcraft. And they're very open about it on the forum, but of course, we are mindful that they all live in very conservative families and that they actually are in danger. I don't think any of them admit to their parents that they have decided to become a witch, that they want to practice witchcraft.
So there still is definitely that fear around the word. And avoidance of [00:41:00] identifying the term with the term, using the term. In our review of the Witchcraft Suppression Act, for example, at one stage we made a point of reminding the commission that when dealing with accusations of witchcraft, they need to remember that we are self-identified witches. So we should be accorded the right to define what witchcraft means for us and our identification.
Our definition of what witchcraft is or means for us should actually carry more weight than the definition of accusations or the definition of witchcraft that is, are used in accusations. I'll give you a simple example. X might accuse Y of summoning a Tokaloshe to steal the milk from her car. Now a Tokoloshe is a local variant of a gnome or an elf, [00:42:00] a nature spirit that is attached to a magic worker and that serves the magic worker as a slave. And the magic work can send the slave out cause harm or mischief. We see those stories in European folklore. We see it in American folklore. The question is, is the belief in a Tokoloshe less valid than the European belief in elves and fairies? But is the belief that all women who are witches evil less valid than the acknowledgement that people are not evil because of what they are, but because of what they do?
We've been trying to encourage them not to stereotype people simply because we've named them witches. And this is where traditional healerism and actual witches have found conflict, sources of conflict, because they don't want to give up their prejudicial [00:43:00] definition of what a witch is. For them it's a cultural belief system, and it's as important for them as our religious ideology and identity is for us. So there is source of conflict there.
Sarah Jack: Why is the targeted group mostly vulnerable people, especially women and elderly women in particular?
Damon Leff: I wish I could answer that question. I think their vulnerability makes them easy targets. I think their vulnerability means they don't have any influence over their community. They don't have any power. The power relationship is, they are useless, not important, negligible. I think essentially it comes down to that. In South Africa, we have an extremely epidemic level of gender-based violence against women, specifically by their male partners. And I think that is an aspect of it.
Why older women [00:44:00] are often the targets of witchcraft accusation, and of course, it's not exclusively older women, but older women generally become, are more, more likely to become targets of witchcraft accusation, because of that power dynamic. Government has attempted to deal with gender-based violence by appealing to the conscience of men, and I'm not sure that's going to work. I don't see the same man who is behaving violently toward a woman waking up the following morning and thinking, "oh wow, I think I should become a better person." So I don't know how we reestablish the power balance between men and older women in traditional societies. Older, traditional African societies are patriarchal. They're governed by men, not by a woman. It's very rare that an older woman would have authority over the men in a village. So that is an important factor to consider.
Josh Hutchinson: So is it [00:45:00] usually men who are making the accusations?
Damon Leff: No. Both men and women make accusations of witchcraft. The incident I told you about, the old woman who was accused of casting a spell on the road that caused the accident, that accusation was made by the mother of the guy who was killed in the truck. No, the accusations can come from anybody. I haven't seen any accusations originating from children, but yeah, definitely men and women can make accusations of witchcraft.
We've also seen accusations of witchcraft being labeled at traditional healers, far fewer than one would think is the norm. But sometimes traditional healers will make accusations of witchcraft against other traditional healers, and that tells us that perhaps there is more economics at play. They're vying for the same commerce.
There was also an incident where a local priest who ran a small church in an urban area, there was a rumor going around that he [00:46:00] kept snakes in his church and that he used the snakes as charms against his petitioners, and his church was attacked, and they wanted to kill him, because he was now a witch. The association between snakes and witches is very common in Africa. In much of central and northern Africa, the snake is the power animal that gives the witch her or his power. Yeah, accusations of witchcraft are largely irrational in that they can come from anyone and affect anyone.
Sarah Jack: What non legislative interventions are necessary to deal with harmful witchcraft practices?
Damon Leff: I've always held that if we don't challenge the narratives that lead to accusations, we don't have any hope in any kinds of legislation preventing violence. It's the same with gender-based violence. If we don't teach men to honor the dignity of women,[00:47:00] no matter how many laws we pass to punish men for committing violence against women, I doubt very much if that violence is going to stop.
Men need to begin to look at women in a different way. And likewise, people who make accusations of witchcraft need to begin to look at the subject in a different way. It's arrogant of me to suggest that we should impose a scientific way of thinking about the world on to African people who are still bound to their cultural beliefs about witchcraft, but I'm afraid that's the only way to do it. We need to challenge the narratives around witchcraft. The idea that a person can be born evil from birth, because there they're witches, whether they're male or female. That idea is contrary [00:48:00] to the notion of from the moment of birth, we have a right to dignity, that our birth doesn't determine who we become. It doesn't determine what we end up doing. We are not just because we've been accused of being a witch from birth automatically evil. We may be very good people. We may end up doing wonderful things for a lot of people. So we need to begin to challenge those narratives, and that can only be done on a very local level, on a grassroots level. That means that people who have trust, who have the power dynamic in those communities need to be the ones to have those conversations. Priests, traditional leaders, traditional healers themselves, need to begin to have those conversations.
Can we look, for example, at the cultural narrative that we've inherited from our ancestors about witchcraft? And can we [00:49:00] challenge it? Is it true? Is everything that our ancestors told us about witches true? Tricky because all of these communities are built on veneration of ancestors. The ancestors are perfect. What they did cannot be challenged, cannot be questioned. So that narrative needs to be challenged and questioned.
That's the only way I see any kind of real change. I think by offering an alternative narrative on the subject generally does help, and it certainly has helped in attracting a younger audience to the study of magic and witchcraft generally. I don't know if that alternative narrative is going to actually get through to older generations, hopefully sufficiently so to make them stop and think, "my, my son has just died suddenly. Is it really witchcraft, or was there an underlying physiological cause for his illness?" [00:50:00] And that's gonna have to be a multifaceted approach to the subject. It's certainly not something that European witches can dictate. That would just be rude.
Josh Hutchinson: I think that's important what you said, that the traditional leaders in the communities need to inspire that change. And you've also talked about the legal side of it and how you got involved with the Law Reform Commission to review the Witchcraft Suppression Act of 1957. What can you tell us about the Witchcraft Suppression Act and the review that's going on?
Damon Leff: The review, the initial request was in February 2007. In January 2016, the commission concluded that the Act's prohibition of identifying as a witch and practicing divinations were unconstitutional. Okay. And, essentially the commission has confirmed [00:51:00] that they are in favor of a repeal of the Witchcraft Suppression Act.
Most of the organizations and individuals who submitted comment to the review process has supported a repeal of the act, most except for traditional healers. Traditional healers want the act to be repealed, but they want the act to be replaced with an act that will essentially give them the right to take accusations of witchcraft within their communities to a traditional court, which rings alarm bells in my ears, because it reminds me instantly of Salem. It reminds me instantly of cases of witchcraft being heard in a court, not by a court who's going to apply a skeptical approach to the subject, but by a court who is going to appeal to cultural authority, to ancestral authority to hear those cases. [00:52:00] So this is something that we felt we needed to object to, which we did. We did send you a copy of our draft objection. And we challenged the draft bull that the traditional healers presented and the commission published for comment by pointing out that the definition of the bold was called a Prohibition of Harmful Practices and Unlawful Accusations of Harmful Witchcraft practices bull.
Now, the bull defines harmful witchcraft practice as invoking a claim to the ability to use non-natural or supernatural means, whether that involves the use of physical elements or not, to threaten or to cause death or injury or disease or disability or destruction or loss of damage to property of any kind or severe psychological distress or terror. On the face of it, the definition is a mouthful, but when you break it down, [00:53:00] essentially it is based on two terms, non-natural or supernatural means, and we've challenged those two as being irrational. Our courts need to present admissible evidence that is rational, that can be proven, and our opinion, we've never seen a court be able to prove non-natural or supernatural needs. There is no way to prove supernatural agency. So essentially, the definition of harmful witchcraft practice comes down to making a claim to have supernatural power or threatening someone with a claim that one has supernatural power and one can hurt, and neither of those claims can be supported, in essence, they're beliefs.
Now the Constitution gives everybody the right to believe freely. It doesn't matter how irrational it is. Our constitutional court [00:54:00] has clearly stipulated that it doesn't matter if we think the belief is entirely irrational. People have the right to believe it, but it doesn't mean that a court should hear it as factual. All the court can prove, at the most, is that somebody believes this. A court cannot prove that somebody who believes in God is, ipso facto proof that God exists. There's a difference between proving that someone believes in a God and proving that the God exists. Allowing someone to bring an accusation of witchcraft to a court of law is ridiculous, because there is no way that anybody can prove the agency of witchcraft involved. We can prove that someone has made an accusation, but we can't prove there is any supernatural agency.
The second part of that, of course, is that making a threat, threatening someone by saying that, "oh, I have supernatural power. I'm gonna curse you and your family," [00:55:00] essentially, is an act of intimidation. It's an ordinary act of intimidation. Since we can't prove any supernatural element or agency, we must simply assume that the person is attempting to intimidate the other person. Anybody can intimidate. One doesn't need to be a, a witch to be intimidating. Is there any difference, for example, if a pastor gets up on the pulpit on a Sunday and screams hell and hellfire and threatens people with hell if they don't do the right thing? Is that not intimidating? So our position is anybody can make an intimidation against anyone else. That doesn't necessarily mean that there is any supernatural agency. And if the commission really wants to deal with accusations of witchcraft as intimidation, then it needs to be dealt with in another way. There are common law remedies to intimidation common law remedies to intimidation should be used.
We, for example, have criminal defamation, which could easily be used to open a criminal defamation [00:56:00] charge against someone who's made an accusation of witchcraft against you. You just need to go to a police station and say, "so-and-so has made an accusation of witchcraft. I want to open a criminal innuere charge." Court takes it further for you.
Sarah Jack: What is that shift that's gonna kick that into gear? Does that have to be legislated, push the witchcraft issues under the other laws?
Damon Leff: I think once we've gotten rid of the Witchcraft Suppression Act, a question I've often been asked is since we've got the Witchcraft Suppression Act, but actual witches are not being arrested by the police for claiming to have knowledge of witchcraft, which according to the act is illegal. So why do we need to even bother about the act? Clearly it's not targeted at us, but psychologically it is targeted at us, because it tells people generally whether they're consciously aware of it or not, that witchcraft is a taboo subject. Look, there's a law [00:57:00] against it. So therefore people who identify as witches are treated differently.
Subconsciously, we are treated differently because there is a law against witchcraft. If we take that away, we remove the underpinnings of legitimacy that an accusation of witchcraft could have, for example, where the law supported it. If the law had said, look, we can't deal with these issues, because you have the right to believe whatever you choose to, then suddenly that suspicion disappears. Now, witches are ordinary members of society that can be treated like ordinary members of society. There isn't an unconscious bias already against them for being witches. That would be one step.
The question is, how then do we deal with future incidences of accusations of witchcraft? Do we need special legislation to deal with that? And I honestly don't believe that we do, because if we do, we'll end up just reinforcing the biases that we've been carrying with us all along. What we need to do is find [00:58:00] a different way to deal with accusations of witchcraft.
Firstly, it's a multi-pronged approach. We need the police to be more proactive. Police need to be trained to deal with incidences of civil violence like this, where one person has been accused unjustly or falsely accused. The police in the past may even have suspected that the accusation was valid and so didn't want to get involved. So police need to be sensitized towards the issues at stake.
They need to be open to the accused when they come into a police station and to tell them that an accusation of which God has been made against them. They need to be sensitive to that person, not treat that person with suspicion. They need to provide that person with comfort and safety and security.
There should be a counselor, at least, that person can sit down and talk to, to deal with their anxiety and the experiences that they've just gone through. They should be a social worker to [00:59:00] deal with the crisis that is unfolding within that immediate family. What is going to happen? Are they going to be able to live in the same house tomorrow? And if not, is there alternative accommodation until they can find alternative accommodation?
And then the process at the moment is for the accuser to be arrested, arraigned, and charged with offenses under the Witchcraft Suppression Act. In future, I foresee the accused bringing charges against the accuser directly through a common law process, an accusation of criminal innuere. Once the accusation has been made, the police and the court take over, and there is no requirement, there will not be any requirement on the accused person to get an attorney and launch a private action suit. So the state will still take care of it, just in a different way, without the intervention of the Witchcraft Suppression Act.
Let the common law deal with it. A criminal innuere charge is quite a serious charge. The [01:00:00] penalty could also include imprisonment. I think that's a good way to start with it. Keep promoting wholesome integrative narratives in the media about the subject. Keep encouraging traditional healers and traditional leaders to engage with their communities in a positive way, to offer them alternative narratives, to question the motives of accusations, to find alternative ways to settle disputes within communities. So a process, certainly not an overnight one.
Sarah Jack: Legislating a new law isn't a bandaid either.
Damon Leff: No, it's never going to be. We've had the 1957 act for how many years, 50 years plus, and it hasn't prevented accusations of witchcraft. One authority, an academic, who submitted a paper when the review [01:01:00] process first began, suggested that the existence of the act itself motivates the accusations, which I touched on briefly. Having an act that says being a witch is illegal or making accusations is illegal kind of encourages people to make accusations. I don't think legislation will ever bring an end to crime. The best thing that legislation can ever hope to do is deal with the after effects of the criminal act, is to provide justice, social justice, a restorative justice to the victims. But it could never prevent those crimes from happening.
Sarah Jack: The supports you were talking about for the victims when they go in, having a counselor, having solutions, that sounds like the supports that have come to be important for victims of sexual assault. Do you guys have those in place for those types of crimes now? And then that can be a model for [01:02:00] supporting accused witches, because it's the same. It's that whole thing. It's that shameful stigma that is there, the trauma that's occurred to the innocent individual, and then the future. They're walking into the future now with these wounds.
Damon Leff: You're absolutely right. And yes, we do have a model that we can follow. Recently the Minister of Justice instituted child courts and courts that deal specifically with gender-based violence. Those courts are staffed, hopefully, with social workers, with somebody who can approach the victim on a real level, offer support, comfort.
The victim doesn't simply want justice. They're suffering from psychological trauma. And there is no difference, as you say, in practice between a victim of rape and a victim of accusation of witchcraft, especially not after they've been beaten and threshed and maybe [01:03:00] lost a family member.
The anxiety, the fear, the trauma, I don't think we sh we can compare the trauma, but I think the trauma is equal, so yes, hopefully that could become a model, or hopefully crimes targeted specifically at women, accusations of witchcraft crimes targeted a women could be dealt with in exactly the same way that victims of gender-based violence are dealt with.
Josh Hutchinson: When you were talking about how the commission wants to replace the existing Witchcraft Suppression Act with a new bill against witchcraft and you were talking about how ineffective the Witchcraft Suppression Act has been at dealing with the violence, reading the Commission's report, it seemed like they admitted that the existing law's been ineffective, but then they're still saying, we need a new law that's basically the same thing. So why do you think that is [01:04:00] that they're speaking out of both sides of their mouth?
Damon Leff: I think the commission is attempting to appease clearly two camps. There is the camp which includes us who agree that the Witchcraft Suppression Act should be repealed, who don't think that we need any other legislation to deal with issues that we are currently dealing with.
Almost all of those people have also said, look, let the common law deal with it. We have common law remedies. They're quicker, they're more efficient, let them deal with it. But then there is definitely the other camp, the traditional healers, the Family Policy Institute, there were a couple of other smaller organizations.
The gender commission insisted on including muti crimes under this new witchcraft bull. Now, muti crimes, I have to explain. These are violent incidences in which a traditional healer most often employs the use of thugs or criminals to kidnap, [01:05:00] mutilate and kill, in that order, kidnap, mutilate and kill persons, humans for body parts for later use in magic, let's say muti, which means medicine, but essentially it's negative folk magic. And the process has generally dealt with our courts as a crime, simple common law crime, murder and the illegal possession of human body parts. So there is no real need for additional legislation to deal with those crimes. They are heard in our criminal courts. Those responsible are convicted and sentenced to prison.
The gender commission felt that, I think they were motivated more by the increasing violence against women in our society, and this muti murders is one particular way in which women in our society are brutalized, especially young girls because it's generally children who are targeted [01:06:00] for some reason. So they felt that it, perhaps it would be the opportune moment to get some kind of legislation against muti murders, because we've never had specific legislation against this kind of crime. As I said, because the common law deals with it already.
And so they included muti murders as a a harmful witchcraft practice, which is just laughable. And I'll explain why. I've looked at cases in our criminal courts involving muti murders and nowhere, not in any cases stretching back over 20 years, has any accused person in those cases identified as a witch. Nowhere has any person identified as being a practitioner of witchcraft. So why make murders a harmful witchcraft practice?
Is the commission using the term harmful witchcraft practice as a convenient catch-all to deal [01:07:00] with all the other crimes that haven't actually been legislated against yet? Because that's our approach, that's our opinion. We clearly explain to the commission that witches are not responsible for muti murders. That witchcraft itself, the practice of witchcraft, is not involved in muti murders. Traditional healers, the traditional healers who were the initiators of these crimes or who were responsible, found guilty of purchasing human body parts for use later on, did not identify as witches. They certainly didn't identify what they were doing as witchcraft.
So hopefully the commission will realize that this is not, this has nothing to do with witchcraft or witches. But to get back to your original question, I think the commission is attempting to appease both parties, not wanting to appear to be favoring witches against traditional healers, [01:08:00] especially in our society that is still really divided between white and black.
So that may be one of the reasons why the commission agreed to include it as an option. But it does beg the question whether the commissioners who decided to include it realized in including it that it was an impossible piece of law, because it was based on a false premise. This idea of there being supernatural powers or that they could be proven in a court of law. I dunno, that's one of the mysteries. I think that we've, we will have successfully convinced the commission not to adopt the recommended bill. I think they only included it to appease the other, other side.
Sarah Jack: The definition of terms and the categorizing of behaviors is [01:09:00] been such a murky situation for decades and decades. And this new bill would still have the harmful witchcraft practices not clarified.
Damon Leff: But it possibly would help to identify what witchcraft is. And as you saw in the papers, the commission was hesitant to allow itself to define once and for all what witchcraft is, because witches define it in one way and traditional healers define it in exactly the opposite way. And again, it would require the commission to take side. And so it was convenient to just skip over that and not define it at all. But that creates a problem, because it allows the other side to continue to promote that narrative that witches are automatically evil and need to be killed before they harm your family.
It would be helpful if the commission accepted, and we have a very broad definition of witchcraft. It's not a narrow religious view that [01:10:00] will exclude people who identify as witchcraft in other cultures, as witches in other cultures. We have a very broad definition of witchcraft, which we would like the commission to consider and it was actually included in the paper at some point, very briefly mentioned by them that we had submitted this definition, but then they glossed over it. I think, again, not wanting to offend traditional healers.
Sarah Jack: Do you wanna give us that definition?
Damon Leff: The sympathetic practice of magic, herbalism, and divination, either within a religious context or within a folk magic practice context. And that's a very broad definition that would include all kinds, all forms of witchcraft, whether it was because in Hinduism there is a particular branch of Hinduism, which involves a practice of magic. So you have in India, you have actual witches, Hindu witches, who identify [01:11:00] themselves as witches, because their religion does afford them that kind of practice, that kind of belief system. And that wouldn't exclude them, because they practice a sympathetic form of magic within a religious context and they practice divination.
Josh Hutchinson: That's very interesting. Wonder what legal challenges would also come up by them not defining the crime accurately. If they don't define witchcraft, how do you prosecute witchcraft?
Damon Leff: Precisely, exactly, the principle of legality, if you cannot clearly define a crime, there cannot be a crime. That has been the weakness of the Witchcraft Suppression Act since 1957. The act doesn't define witchcraft, and yet it criminalizes it. So it was convenient then for the word witchcraft to come to mean a whole lot of things, depending on who was dealing with it at the time, and that is the problem [01:12:00] we had historically with the word witchcraft. It means a vast array of different things to different people in different times.
Sarah Jack: Why did the commission feel that the European definitions of evil and witch and witchcraft didn't translate well ,because it, when our conversation first started, it sounded like malevolence and evil was a part of fears going way back in traditions.
Damon Leff: I think the commission doesn't want to offend traditionalists within the African culture, who are attempting to promote African cultural belief systems, including those around witchcraft. Unless though the convention challenges them on the basis of evidence, on rationality, I don't think the commission will, I don't think the commission feels its place to challenge what a person believes. It, it has been very open toward [01:13:00] our approach. It has been very open and accommodating of us expressing who we are as pagan witches. So I think it is trying to show the same kind of dignity to traditional African beliefs that believe in things that aren't necessarily conducive to the rule of law.
I think the job of challenging those indigenous belief systems belong to the tribal elders and the leaders within those communities. They need to re-look at what they believe in the context of witchcraft.
Josh Hutchinson: The commission's report, they repeatedly used the word scourge to describe a scourge of harmful witchcraft practices. How do you think they determined that there is a scourge?
Damon Leff: The commission doesn't really list harmful witchcraft practices without of course [01:14:00] listing muti murders, which have nothing to do with witchcraft practices. I think that when the commission refers to the scourge of harmful witchcraft practices, they're actually referring to accusations of witchcraft, because they form the most obvious crimes that occur in the context of witchcraft in our country. Of course these are not harmful witchcraft crimes. These are harmful crimes perpetrated against persons falsely suspected of being witches. The commission is still stuck in that contextual frame, harmful witchcraft crimes, which implies that witches or people practicing witchcraft are responsible for those crimes. But perhaps they will shift their narrative once they receive our submission and look at it.
Sarah Jack: What would the impact be if they continue to regulate witchcraft?
Damon Leff: I think it's highly unlikely given the constitution's protection of the right to belief. I think it's [01:15:00] very unlikely that the commission or parliament for that matter, would recommend that we need legislation against the belief in witchcraft or against witchcraft practice or against witches. I don't think that's ever going to happen.
The question is whether Parliament is going to accept that the Witchcraft Suppression Act should be repealed and that common law can replace the mechanism of current legislation to deal with accusations of witchcraft. 10 years ago, I would've said I'm doubtful, because of the high number of accusations of witchcraft we were reporting. Today I'm more hopeful, because we see less and less accusations. Part of that process of reducing the number of accusations is the communal effort by traditional leaders and traditional elders to try and minimize moments of conflict, tension [01:16:00] within families or communities where accusations of witchcraft arise.
And that only came about as a result of the CRL Commission's intervention. That's the Commission for the Promotion of Cultural, Religious, and Linguistic Communities. We approached them to assist us in dealing with the issue of accusations of witchcraft. It was impossible for us to go directly to informal or traditional communities and engage with traditional healers and leaders and say, "look, you have to stop these accusations because we identify as witches."
We don't have any credibility. We don't, we're not outsiders, we're not unbiased participants. The commission did that on our behalf. It organized a nationally inviso gathering, advised a traditional healers and leaders. Members of Parliament where there. It invited [01:17:00] local government leaders as well. And the commission raised the issue of witchcraft accusations, raised the issue of the harm, the real harms that witchcraft accusations cause, harm to the right to equality, harm to the right to dignity, harm to the right to belief and opinion. All of those issues were discussed over a couple of days. So I think that process began a shift. It began to shift narratives, and it's taken a while for that shift to begin to settle. That doesn't mean that accusations of witchcraft won't happen again. There's always an option. But hopefully that narrative has begun to shift.
Josh Hutchinson: That would be great. In the Law Reform Commission's report, they seem to admit that the Witchcraft Act hasn't worked and that it's nearly impossible to enforce. So how would a new law be any different? How would it suddenly be enforceable?
Damon Leff: I agree with you. [01:18:00] I don't think it would. For a start, you would have to get communities, local communities to become aware of a new law, which would prevent accusations of witchcraft, but it wouldn't really be a new law, because all along making accusations of witchcraft has been illegal. So I don't think any new law would have any effect whatsoever. No.
And as I said earlier, law doesn't prevent crime. The legislation won't prevent the crimes from occurring. The legislation is there to ensure that those who have been affected by crime can find redress.
Sarah Jack: I'm very amazed. Not in a positive way, about the complexity of accusing witches. So you have the victims and their families and the community, how it's what they go through, but then how it ripples into the religious community, affecting your faith. In the United States, we talk about [01:19:00] "other" all the time, how our vulnerable "others" are treated like witches. There is this lining here where identifying people as evil has just extensive ramifications across the people. I was thinking about that.
Damon Leff: It removes their automatic right to dignity. When we "other" people, we say that those people are "other," they don't have any dignity, they don't need to be treated like us., They don't need to be given the same respect or the same consideration. And it's easy then to scapegoat them for the things that we wanna blame someone for. It's very easy not to take responsibility for our own actions, if we can scapegoat the "other." We are suffering misfortune, not because we are poor and the government is not giving us an opportunity to become wealthy or employed, we are poor because that woman [01:20:00] over there put a spell on us and that's keeping us poor. And we can make that accusation, because that woman isn't a woman, that woman is not part of us, she's not a human, she doesn't deserve the same kind of consideration. We don't even need to ask her. We can just make the accusation.
So that's what "othering" tends to do. It demonizes and dehumanizes the "other." We can see the same thing happening in conflict between men and women and families where men automatically become abusive to their wives. There is a lack of consideration for the wive's feeling, her right to security, her right to dignity. It's the same pattern. .
Josh Hutchinson: We've covered a lot of ground, and it's been a very rich and important discussion. What is the status currently of the new bill? Has that gone before the parliament?
Damon Leff: [01:21:00] So the bill was not drafted by Parliament. So traditionally for a bill to become legislation, it is drafted by a parliamentary portfolio committee. It is then discussed by the portfolio committee, and if they're happy with it, they will send it to the National Assembly.
The National Assembly on the first reading is happy with it, it'll then get published in the government gazette for public comment and then will go through its process there. This bill was not, it's not a national assembly bill. It was not drafted by a parliamentary portfolio committee. It was drafted by, I think, traditional healers and given to the law reform commission, or it was drafted through the guidance of traditional healers by commissioners in the Law Reform Commission.
So it wasn't published in the government gazette. It's not an official piece of legislation. It was simply a proposal. The Law Reform Commission's saying, "look, these people think that we need to replace this act with this bill. Here's an example of what [01:22:00] they mean." I think that's what it comes down to. So it isn't, doesn't have any weight.
And even if, for example, the commission. Eventually says to parliament, "look, we think that you should repeal the act, the Witchcraft Suppression Act, and we think that you should replace it with this bull." Then that would begin from scratch. The parliamentary portfolio committee would take the suggestion and begin to look at motivation for drafting a new bull.
But I don't think that's ever gonna happen at the moment. Parliament is overwhelmed by the amount of work it has, and I don't think they're going to want to include another bull dealing with something like witchcraft onto their plate. But we'll have to see. The commission is determined to resolve their investigation this year, hopefully by next year at the latest. We'll see how it goes.
Josh Hutchinson: Is the commission still accepting feedback?
Damon Leff: No, the date [01:23:00] for comment closed the end of October. Okay. I think they probably would accept feedback if they received it, but no, the official date for comment on that bill is closed. And depending on the number of submissions that they receive, if, for example, they feel that they need to have yet another public participation process, they may open an opportunity for comment again, but they seem to be determined to want to finish this investigation. It started in 2007.
Josh Hutchinson: Yeah, 15 years already and not finished. But it sounds like there would be another opportunity for you and others to offer comment if it were taken up by parliament.
Damon Leff: Once the commission recommends to parliament that the act be repealed ,the Parliamentary Investigation Committee of the Justice Department would have a look at that, have a look at the work that the commission has done, have a look at the motivation for why they want [01:24:00] the, or suggest that the act should be repealed. And if they agree with the commission's decision, then it's a simple process of making a recommendation to the president and the National Commission commit, that and the national House of Parliament to have the Act repealed. That should be a straightforward process.
Sarah Jack: What is the future of witch hunts and advocacy?
Damon Leff: Let's hope that it includes an end to legal prejudice against the subject of witchcraft entirely. Let's also hope that it ends accusations of witchcraft on a grassroots level. Is there a need perhaps for the states to acknowledge that there has been this historical human rights abuse as committed as a result of a belief in witchcraft as something evil? I don't know. And it's easy to talk about a monument for the victims [01:25:00] of accusations when the state was involved in the trials. I'm not sure that our parliament would see a reason for a national monument for the victims of witchcraft accusation. It could be something to consider down the line that those who have lost their lives as a result of accusations of witchcraft need somehow to be acknowledged, that the members of their family need to be acknowledged. Their pain, their suffering, their loss needs to be acknowledged, hopefully, possibly, by the members of the community that committed the atrocities. The need for restorative justice essentially. I don't think that's something that the South African Pagan Rights Alliance could lead. We could certainly encourage it, but that coming to terms with the atrocities of one's [01:26:00] past needs to happen between and by the people involved in those atrocities.
Yeah, and I think the appropriate forum to manage those discussions, negotiations would be something like the Human Rights Commission or the CRL Commission. Yeah, as far as the Pagan Rights Alliance is concerned, once the act has been repealed, hopefully by then we'll have trained enough paralegals who would be able to assist local communities irrespective of who they are, where they are, who are still dealing with accusations of witchcraft.
It might be very helpful to be able to get paralegals to form working partnerships with police in local communities where accusations are common, so that they can [01:27:00] intercede and assist police, ensure that social workers are there, that the victims are cared for in a humane way. Their might be a role for us there, but not something that, that we have any concrete on now, but it could be a role for us in the future.
Josh Hutchinson: Here's Sarah Jack, president of End Witch Hunts, director of the Connecticut Witch Trial Exoneration Project, host of Thou Shalt Not Suffer: The Witch Trial Podcast, bringing you an important End Witch Hunts Advocacy News report. Listen to what she says. It's very important, and we need to heed her call to action.
Sarah Jack: End Witch Hunt's World Advocacy Report. This episode offered a snapshot of the phase of witch-hunt behaviors that South Africa now navigates. The South African Pagan Rights [01:28:00] Alliance Advocacy Against Witch Hunts has worked to promote protections and breakdown barriers around modern witchcraft violence, prejudices, and allegations in South Africa.
This organization advocates for legal protection against religious witchcraft discrimination. South Africa has seen a decline in witch attacks. South Africa moved in a positive direction towards inclusive religious tolerance for South Africans with diverse religious practices by activism and strategic efforts.
Advocates like Damon Leff are taking effective action in educating the world to accept religious diversity. They're demanding civil accountability against witch allegation crimes and human rights protections from witchcraft discrimination. Without this purposeful work, witch-hunting and hurtful religious discrimination will continue to grow its interlocked deep roots into the foundations of our communities. These harmful roots of fear and hate can be cut out and ended, but we must do the work.
As Damon Leff has demonstrated, the prejudiced and assumptive message of the media and witchcraft [01:29:00] legislation can be challenged and changed. The South African Pagan Rights Alliance Advocacy Against Witch Hunts effectively informed and impacted the message of media writers and reporters around witchcraft ideology. The Alliance took effective action to support the repeal of the Witchcraft Suppression Act of 1957. They have facilitated responses across complex groups like officials of the government and religious organizations.
Likewise, Thou Shalt Not Suffer podcast amplifies the message that nations and communities across the world have continued to be shrouded in witch-hunt injustices. These communities have advocate networks offering solutions and education to their community leaders. They're asking the world for acknowledgement and witch-hunts are an extensive and widespread past and present violent social phenomenon. Witch-hunting has operated within official law and courts and outside the law. Thou Shalt Not Suffer Podcast peels back the onion layers of witch-hunt components to evaluate the connections and similarities between [01:30:00] past and present witch-hunting. Witchcraft hunts have reached every continent and continue unjust suffering into new generations.
Each community is in a unique situation for the enabling of witch-hunts. But throughout time and humanity, the worldwide perception of witchcraft has been cloaked in fear, false allegations, and violence across all times. In South Africa, advocate and media conversations, as well as legal initiatives have begun to change the course of action around modern witch fear.
Scotland and the United States are an example of nations advocating for victims in a different witch-hunt phase. These advocates are building conversations across collaborative cooperatives, calling for legislated national pardons and state exonerations to clear names of the wrongfully accused and executed men and women in their community histories.
From trials of the past to attacks in our modern time, witch-hunt chapters are wide open in our world witch-hunt story. Generations of individuals still take a casual interest in the cause and relevance of witch-hunts past and present. Witchphobia is generally [01:31:00] tolerated in most societies across the globe, and harm from witchcraft allegations is clear. People must learn and pay attention. You are intentional bystanders if you are not taking action.
We are End Witch Hunts. End Witch Hunts is the nonprofit organization dedicated to eliminating harmful practices related to accusations of witchcraft and ritual attacks around the globe. The world must stop hunting witches. The world must stop hurting women and children out of fear. Please follow our End Witch Hunts movement on Twitter @_endwitchh unts and visit our website at endwitchhunts.org.
End Witch Hunts Movement and Thou Shalt Not Suffer podcast support the worldwide movement to recognize and address historical wrongs.
Josh Hutchinson: Thank you, Sarah, for that insightful and critical update on the real world, modern-day situation that many countries are faced with.
Sarah Jack: You're welcome.
Josh Hutchinson: [01:32:00] And thank you for listening to Thou Shalt Not Suffer: The Witch Trial podcast.
Sarah Jack: Join us next week.
Josh Hutchinson: Subscribe wherever you get your podcast, and never miss a moment.
Sarah Jack: Visit us often at thoushaltnotsuffer.com.
Josh Hutchinson: Remember to tell your friends.
Sarah Jack: It's really good.
Josh Hutchinson: Exciting, tantalizing, scintillating.
Sarah Jack: Support our efforts to End Witch Hunts. Visit endwitchhunts.org to learn more about our nonprofit.
Josh Hutchinson: Have a great today and a beautiful tomorrow.
[01:33:00]
Take a look with us into Scottish witch trial history, as well as a close look at one particular Scottish witch trial. We discuss important historic details with historian and informative author Mary W. Craig. We are so pleased to get to learn about her new book release โAgnes Finnie the Witch of Potterrow Portโ available for pre-order now. Mary fills the conversation with meaningful dialog around our advocacy questions: Why do we witch hunt? How do we witch hunt? How do we stop hunting witches?, while also sharing valuable insight into the current witch trial pardon efforts in Scotland.
[00:00:00]
Josh Hutchinson: Welcome to Thou Shalt Not Suffer: The Witch Trial Podcast. I'm Josh Hutchinson.
Sarah Jack: I'm Sarah Jack.
Josh Hutchinson: In this episode, we talk to Mary W. Craig about Borders Witch Hunt, Scottish Witch Hunts, and her upcoming book, Agnes Finnie: the Witch of Potterow Port.
Sarah Jack: I do think people should read the Borders book before they read the Finnie book. That's what I think.
Josh Hutchinson: I think that's a good idea to get you some good background on Scottish Witch Hunts to read Borders Witch Hunt and learn about the 17th century [00:01:00] witch-hunt in Scotland, why it happened, what happened, why it was so different from English witch-hunts, what they did differently, which was so much. They were brutal. It was not fun and games in Scotland. It was serious, deadly business involving a lot of violence. It was legal to torture in Scotland.
Sarah Jack: You realized it's really incredible that the accused made it to the execution, and I know we saw accused in Salem perish in the prison, but nobody endured the amount of brutal examination that the victims of Scotland endured.[00:02:00]
Josh Hutchinson: In Scotland, they could torture you, in some cases, even if you were eight years old.
Sarah Jack: And the people that were fulfilling the different steps of the trial were getting paid well to do it.
Josh Hutchinson: Yes. We'll learn about brodders today, a. k. a. witch prickers, and what their role was in examining the suspects. We don't get into too much detail about what they did, but you can read all about it in the book, Borders Witch Hunt. She makes the medicine go down, and her approach to the book overall, it's very readable. It's informative. You learn a lot, but you enjoy the reading process of it.
Sarah Jack: We've been realizing the different nuances [00:03:00] of witch hunt management, mechanics, and behavior across the globe. And this was another one of those realizations, cuz we just aren't used to seeing the victims experience what they did here.
Josh Hutchinson: We like to remind people that in England and New England, they almost always hanged people. In Scotland, they did burn the bodies of the victims.
Sarah Jack: Her research was extensive, and her writing on it just perfectly descriptive and informative. And very visual. I felt like I could see it.
Josh Hutchinson: It is very visceral. She really takes you to Scotland, to these small borders communities in Borders Witch Hunt. And then in Agnes Finnie, she's gonna take us to the city of Edinburgh. We're going to learn about a not so great neighborhood called [00:04:00] Potterrow Port, where everyone is unfortunate and has a low income, and we'll learn how little the king cares about these people.
Sarah Jack: So after reading Borders Witch Hunt, we're getting to pull back another layer of the onion into the Scottish experience of witch hunting.
Josh Hutchinson: Her writing about Agnes Finnie, it's an intimate portrait of an individual. You get to see witch hunts through the eyes of one person. You get details on individual lives and individual case. It's not a global survey of witch hunts. It's not one page for each case. It's a whole book for one person's witchcraft trial.
Watch our [00:05:00] social media. We will be posting about this book, because our discussion coming up with Mary Craig is so enlightening, so eye-opening. It's such a pleasure to talk to her. She's one of those people, you feel like you could just talk to her all day about this topic.
Sarah Jack: We definitely could. The time flew by, but the information in the history that we gleaned from the conversation was incredible.
Josh Hutchinson: You'll want to listen to this episode more than once, I guarantee.
Sarah Jack: Borders Witch Hunt. I learned a ton about that. Like the Scotland, the England thing. I really did. I think that will be helpful to listeners. I am so happy to introduce our guest, author Mary W. Craig. We'll be talking about her book Borders Witch Hunt: 17th Century Witchcraft Trials in the Scottish Borders and her [00:06:00] upcoming project, Agnes Finnie: the Witch of Potterrow Port.
Mary W Craig: We've just recently unveiled a memorial to those who were executed in one particular trial in Peebles. We had 24 people executed in one day and then 3 individuals who were found not proven, cuz we have a not proven verdict in Scotland. They were then executed a week later. They were all part of the one trial, so we've just unveiled that memorial, which was really nice. We managed to get a minister to come along and give a little bit of a blessing, as well. So there's been lots of work. We've had an apology from the Church of Scotland over here, and we're working in the Scottish Parliament to have a pardon for all of those convicted under the witchcraft act. Things are going well over here.
Josh Hutchinson: We were gonna start by talking to you about the Peebles Witch Memorial. We saw that on your Twitter that you were there. Did you speak at that event?
Mary W Craig: I did, yes. We had a piper and then Elisa and Simon, who live in Peebles, unveiled memorial. Then I spoke for maybe [00:07:00] about five minutes, and then we had the minister, Tony, came along. He gave a blessing, and then as he read out 27 names, we had some fiddlers playing. And then we went back up to the youth center who very kindly gave us our premises for nothing. And I gave a sort of impromptu lecture about what happened during the trial. And that was really good because we had quite a few youngsters come along. We had two or three under the age of 12, but we had quite a sort of sprinkling of teenagers, which was really good to have the young people there interested. And it's, we're trying to get youngsters interested in history, can sometimes be a bit an, so it was good that they were there. .
Sarah Jack: There's been a little bit of movement with exoneration and talking about that over here in the states, Massachusetts just did an exoneration on their last witch, and that had a lot of teenagers involved, and that was a very important part. And I saw on Twitter that you had tweeted about some younger generation that was taking care of the history and could, could go forward with the history. And I thought, yeah, that's very important.
Mary W Craig: Especially as a lot of [00:08:00] those who were executed as witches were quite young themselves. The stereotype is of the old lady at the end of the village, and no, there were youngsters in the borders. We had people as young as eight and nine being accused of being witches. It mattered. It was young people of the day that were affected as well as everybody else.
Sarah Jack: When you were writing on the witch trials in Peebles, were you anticipating that you would be at a memorial so soon?
Mary W Craig: No. Now I'm gonna have to tell you how old I am. I first wrote about the Peebles Witch Trial back in 2008, and then I wrote again in 2020. So this has been a long haul. We didn't think we'd get an apology from the Church of Scotland. We were very surprised about that. And we were surprised as to how readily the community and people said, "yes, of course there should be a memorial." So it was great that everybody said, "oh, of course we need to talk about that, and we need to address what we've done in the past." So, surprising and very pleasing.
Josh Hutchinson: And why do you think it's [00:09:00] important to have the memorials?
Mary W Craig: I think because Scotland had a very high number of executions. We prosecuted and executed 10 times the number of people that they did in England per head of population. To give you a sort of idea, the numbers, Scotland at that time had a population of just under 1 million, and we executed 4,000 people that we know of. The figure is probably closer to 8,000, but 4,000 are the ones that we can definitively see in the records. Although some of the records say things like some witches, a few witches, we don't know how many that means. But for every individual that's executed, they were somebody's daughter, somebody's son, somebody's mother, somebody's sister.
So it would be the equivalent today of executing 24,000 people in Scotland today. It's a massive thing. It happened for a long time, and even when people weren't being arrested and executed, the Kirk session became almost like a morality police. [00:10:00] Everybody was terrified of witches or of being accused of being a witch or living next door to witch.
The Highlands and Islands were slightly doing better because of their, they had retained the links to Catholicism and the clan system was different up there. But for Lowland Scotland, it was a period of absolute terror, and it's something we have to recognize we got it very wrong, acknowledge what we got wrong, apologize to those who are affected, and learn from it for the future.
So that's why I think the memorials are important to see. We have memorials. Any village in Scotland has a memorial to the Great War. We should never forget the Great War. Unfortunately we did, and we're going into the Second World War. But the idea is to say, to literally put a marker in the ground to say, "we did this, we got it very wrong, we should never do this again. This level of prejudice, this level of othering people and finger pointing and blaming and shaming." And although we don't do that today, if you look at the way again, going back to young people, [00:11:00] the venom that can be on social media that's piling onto somebody and attacking somebody. That sort of mob rule, we have to stop that and we have to use the witch memorials as an example of how bad it can get.
Sarah Jack: That was so true. I'm learning so much about the Scotland trials. I just went through your book this week. And as far as descendants like over here the descendants tend to find each other, talk about it, "is there a memorial, do we need a memorial?" Do the descendants, are they a part of this? Were there descendants at the Peebles memorial? Do you hear from them?
Mary W Craig: No. What tended to happen was, because the terror was so absolute well into the 18th century, anyone who had been the son or the daughter of a witch is never going to admit it. What tended to happen was the second somebody got arrested, the family would absolutely deny any association. You'll get notes in the records of people saying, "oh no, she wasn't really my sister, she was only my half [00:12:00] sister" or, "no, she wasn't my mother, she was my stepmother." So people were so ashamed of what the person had done, because witchcraft was so evil, but obviously terrified that they themselves would get arrested.
Mary W Craig: And so within two or three generations, granny or great granny that was executed as a witch is airbrushed out of the family history. And because, of course, they weren't given Christian burial, because the church did not note their names, there is really not a way for people to go back and decide that was a relative of theirs. It's very difficult for you to trace back. And as I say, we have so many records that just say things like, "a few witches were burned." Partly fear, partly shame, and partly incomplete records. We have very few who can trace a true descent.
Josh Hutchinson: And what was a witch to the Scots in 17th century?
Mary W Craig: Okay, we could be here for some time. In the 16th century, everybody was Christian. There were a [00:13:00] few Jewish people around, but everybody was Christian. Witches were magical practitioners. They were Christians, but they were also able to do magic. So they could talk to the little people. They could talk to the kelpies or the selkies, or they could talk to the man in the black hat, and he would help you find lost property, or you might say a charm when you were trying to help a child become well. So it would be somebody who was a healer who would help you in that way.
They could also lay a spell on you if you were bad to them, but mostly they were thought of as good, and most communities knew of them. When you move into the 17th century after the Reformation and the Church of Scotland is terrified, it's got itself into siege mentality, it's surrounded by Catholics. It's not quite sure what the king's doing down in London, and we've got famine and pestilence and war going on in Scotland, which seems as if the devil is out there, using his handmaiden witches.
Then the [00:14:00] Church of Scotland takes the word "witch" and sticks it very closely, it cleaves it to the devil, because it is unnatural for women to have power. And women who do have power or claim to have power, it can only come from the devil. "Witch" changes, the meaning of the word "witch" changes from meaning being a herbal healer, wise women into this satanic follower of the devil.
We notice in the early part of the century, a lot of people who, when they're first arrested, they'll say, "yes, I'm a witch." Because they don't understand that this has now become a bad thing. By the end of the century, nobody's admitting to being a witch, unless they are kept awake and tortured. So the meaning shifts and changes and moves within that century because the church is obsessed with the devil.
Because we had a form of Calvinism that was so strict, and we had the predestination that God already knew who was damned and who was saved. And if we were God's elect and we were [00:15:00] all saved, then the devil would attack us, and he would attack us using witches. So the meaning changed, just as the meaning has changed now. There are people in Scotland today who call themselves witches today, who have, just as there are half a dozen different definitions of what to be a Christian is, there are half a dozen definitions of what a witch is today, but certainly in the 17th century, it changed from being good and healing to having that diabolical link.
And strangely enough, the people in Scotland were being told this every Sunday you'd go to the kirk on a Sunday and the minister would tell you It's witches. It's witches. It's the devil. It's the devil. And yet communities still use their witches, because what else can you do? You can't afford a doctor. There's not a doctor in your little village. If your child falls ill, or if your hens stop laying, and you think it's old Aggie at the end of the road who's cast a spell, you'll find another witch to take the spell off, because that's the day-to-day life you're living.
Sarah Jack: That's great. What did they believe the [00:16:00] diabolical witches were capable of?
Mary W Craig: Because the Kirk of Scotland were obsessed with the devil, they thought that the devil was going to bring down the new Protestant church. The Reformation happens in Scotland very quickly. In England, it was gradual. They moved from Catholicism to Anglicanism. In Scotland, we were Catholic, and then John Knox arrives and says, "no, we're now all Protestant, and all Catholics are in league with the devil." so the idea was that the devil was going to attack us all and drag us all to hell. And we had to guide against him. We had to guard against him. We had to be constantly on our watch against the devil.
And so witches were people. They were women, predominantly because women were weak and stupid and lascivious and liars and just awful creatures. And our faith was weak because of that. And so we would be easily seduced by the devil. And then we would do his bidding. We would lure men with our sexual wiles. [00:17:00] We would cast spells to make people die. We would make men impotent. It's an awful lot about sex in it with the Church of Scotland. I'm not quite sure what that says about the ministers, but there's a lot to do with sex. We would shrivel men's members, we would make men barren, we would make cattle and horses barren. We would spoil crop. We would just basically bring the whole world to its knees as servants and handmaidens of the devil. And that was why the Kirk was obsessed.
But because of this nonsense about predestination, it meant that even if you were a kirk minister, even if you were a very senior kirk minister in the General Assembly, the Kirk of Scotland, you couldn't know for absolute certainty that you were saved. So you end up in a circular argument, because if I'm the most godly person, then the devil's going to attack me. So if the devil attacks me, that proves I'm the most godly. So if I'm the most godly local [00:18:00] minister and the witches attack me, that proves I'm the most godly. But that means I want there to be witches in my area.
And so it just becomes a circular argument. You end up bringing in the witch prickers and witch brodders that we had here, and they were paid by how many witches they found, so they found lots of witches. And the ministers stood in the pulpit and screamed that this was diabolical and this was the devil and this was awful. But in a way you're saying, " see, it proves I'm a really good minister, because why else would they attack me? Why else would there be witches in my parish?" And once you're in that mindset, it's really difficult to get out of that mindset. Once you're in that circular argument, there's really no way out.
Josh Hutchinson: We read in Borders Witch Hunt about Auld Nick. Who was he?
Mary W Craig: Auld Nick was the devil. Scotland has lots of names for the Devil. He is Auld Nick. He's Auld Horny. He's Auld Jack. He's Black Clootie. [00:19:00] He's Horny Clootie. We have all these different names, and a lot of the names are from way back, from our Pagan ancestors.
There are also lots of places in Scotland named after the Devil. There's the Devil's Beeftub, which is just a very large river valley, but it's a round river valley, so it's the Devil's Beeftub. There's the Devil's Arse, there's the Devil's Bum, there's the Devil's Loo. There's the Devil's Toothpick. Not quite sure about that one.
So there's lots of, so the Devil in a way, the Devil that the church had in mind, who was Satan, who ruled over hell and fire and damnation. He wasn't quite the devil that, in Pagan times, we had believed in, he was a man that you could have a sort of, you can make a deal with the devil. You played the fiddle, you can play dice with the devil, you can play cards with the devil. There was a familiarity there that sort of lingered in folk superstition, even after the Christian Church was established. So again, when the [00:20:00] Church is railing about the Devil, and locally you say, "ah, it's just Auld Nick," that mismatch could mean the difference between life and death.
Sarah Jack: I'm very curious and I found the overlapping of the old and new beliefs quite a big deal.
Mary W Craig: Yeah, because like in all things, what people believe, ordinary people believe and what society deems as acceptable, there's always a lag of several years. I have a friend who's an elder in the Kirk of Scotland, and he still won't walk under a ladder, and he laughs at himself for that superstition. Even though he is a practicing Christian, he still has that superstitious belief, and he knows it's ridiculous, but that's what he grew up with. So these folk beliefs linger on, and I the original meaning the original Pagan meaning has been lost in time.
But you keep all, you'll say, "knock on wood," or you'll touch wood for good luck, or you won't cross a black cat's path or breaking a mirror. All of these superstitions, we've lost the original meaning, but [00:21:00] they're still there. We still all do it.
We still go out at Halloween, we go out guising, you guys go out trick-or-treating, and that's going way back. That's pre-Christian, that's a pre-Christian festival that we all still now. I mean, it's fun, and the kids get sweeties and candy. These superstitious beliefs hang on in there, and while now we smile at them and they're fine, because the Reformation was so recent for the Kirk of Scotland and because they had developed this siege mentality, they couldn't make any allowances for these old beliefs.
So it didn't make sense. So that 50 years previously your grandmother might have said a Catholic prayer as she was soothing an ill child. That was acceptable. Now, Catholicism had been tarred with the brush of being diabolical. It's very difficult to tell somebody they can't do something they've been doing for 50 years with no apparent harm.
Sarah Jack: The people's beliefs were in a transition, but what was acceptable was like a switch.
Mary W Craig: Yeah. If you think about the modern day [00:22:00] laws on things like homosexuality, society had moved on from homosexuality whilst lawmakers had not. Their thinking was about 30 years behind. And social change, same-sex marriages, things like that, the lawmakers are always behind what is the societal movement of what isn't acceptable within a society.
And what we had kept onto our old pagan traditions in Scotland. We still do it today. You still throw coins in a fountain or down a wishing well. That again, it's an old pagan belief. You take metal, which is precious, you put it into water, and water is a gateway into the world of the gods. Pre-Christian, we all do it when we're on holiday. That's part of the fun. We still, you get some people who will still leave out, my grandmother would still leave out cheese and milk for the fairies that were in the wood at the back of her house, and this would be in about 1930. She was still doing that. Admittedly, most of her neighbors thought she was a bit odd, but that belief was was still with her.
Josh Hutchinson: What were [00:23:00] some factors in the high rate of witch trials and executions in Scotland?
Mary W Craig: One of the highest problems was the king. When Elizabeth I dies in 1601, and James VI of Scotland, goes down to England to become James I of Great Britain, he goes to London, cuz that's where the money's to be made, and he takes most of his court away with him. So the senior nobility all go down to London, and it leaves a power vacuum in Scotland. And that's where the Kirk of Scotland just steps into that power vacuum.
The problem was that James VI wanted a uniform faith across the whole of Britain, and he wanted to have the Episcopal faith, or the Anglican Episcopacy faith, simply because England's 10 times bigger than Scotland. It was easier to go with the majority faith. He was in London. He was in an, gonna go with the majority faith. The problem is that had a hierarchy, which included bishops, and the Church of Scotland took one look at that and [00:24:00] said, "that's Catholicism being shoved back." And so instantly they were at loggerheads.
Now, initially, James VI wasn't too stupid, so he just thought, I'll just leave the Scotch alone. His son, Charles I, comes along, wants to do the same thing, but he didn't have the same political nous as his father. So instead of leaving well alone, he decides he wants to impose this Episcopal faith onto Scotland.
At the same time, Charles has fallen out with his English parliamentarians over taxation, and he's causing bother over in Ireland. So basically you end up with the English Civil War or the War of the Three Kingdoms. So you basically got civil war going on. So because you've got a war going on, the Kirk of Scotland turned around and says, "well see, it's the Devil, it must be, because we are all good Calvinist Scots. Why would God inflict a war on us? It must be the Devil. Why is God inflicting famine on us? He wouldn't. It must be the [00:25:00] Devil." So all the external factors are pushing it to being the devil, because that's, that's your only get outta jail free card.
There is no other explanation. It's like in the 1930s in Germany, everything was a fault of the Jews. It didn't matter what, it was the fault of the Jews, because that's what people were being constantly told. It was the same thing up here, because of course, if you start to admit for one second that it might not be the devil, then maybe you have to take responsibility for yourself.
There's also the fact that in Scotland, we do have rotten weather up here. Let's be honest, it is absolutely pelting rain with me. I can see is it today, and it's supposed to be nice today. So we do have rotten weather. So if you have harvest failure and bad weather and war and famine and death, and then the 30 years religious war kicks off in the continent, and there are Catholics across in Ireland, who are coming across into Scotland and going up and causing bother with the Irish clans. The whole world is in chaos. And halfway through the century we [00:26:00] chop the king's head off. Now that's pretty serious. Your king might be mad, and your king might be bad, and your king might be mad and bad, but you don't chop his head off.
And then Scotland, we ended up, Oliver Cromwell comes up and imposed a republic on Scotland. So there were English soldiers based in Scotland. So the Scottish Covenanters say, "our only king is Jesus Christ." So they end up doing a Holy War. So in all of this chaos and confusion that you cannot control as a church, the only thing you can say for certainty is all of this is caused by the devil. And you have to believe that because if you don't, then there's nothing the church can do about the king, there's nothing the church can do about all Oliver Cromwell, they can't control the weather, they can't control the pestilence, they can't control the war in Europe, they can't control the Irish Catholics coming over. Only thing they can do is stick to their certainty, so they develop that siege mentality, and it lasts for a long time. They keep to this belief in the [00:27:00] devil and witches and witchcraft for well over 150 years because to admit anything else, then their house starts to crumble. So that's why they have fixated on that.
Sarah Jack: That was wonderful. Thanks for that very detailed explanation for that.
Mary W Craig: The 17th century was a bad century across Europe because we had the reformation in the previous century, and what you end up with in the 17th century is the counter-reformation, and you end up with the 30 years religious wars. You've got the German states fighting with each other, you've got France and Spain fighting, so there's wars all over the place.
People are jockeying for position in Europe, which is utterly terrifying. So you've got religious uncertainty and war and soldiers and famine and plague and bad weather. And you as an individual have no control. And then you go to the one person who's going to tell you what's what, and it's the minister, and they're telling you what to do.
And as I say, we had Charles I we chop [00:28:00] his head off, we ended up the protectorate. Then Oliver Cromwell dies. His son comes along, we didn't like him, we got rid of him. Charles II comes back, but oh dear, he's married to a Catholic, so we're not quite sure about him. They don't have any children. And then James VII of Scotland, or James II of Britain. We had a lot of Jameses. He comes back. Oh dear, he's a Catholic, so we don't like him, so we bump him. So we end up with Mary and William of Orange coming over from the Netherlands. So for that entire century, there is very little stable government at the time giving us anything, because it's the government that's causing half the bother. Cuz the government, whichever government, is always arguing with the church. So the only stable thing you have in Scotland is the Kirk of Scotland. Everything else is in flux all the time. And as I say, it lasts for that full century.
Josh Hutchinson: Why were women believed more likely to be witches?
Mary W Craig: Oh, there were two or three books. There was one known as the Malleus Maleficarum, [00:29:00] which was written by a chap who may have been under the name Kramer or may have been under the name Institoris. He may or may not have been a Dominican, and he was kicked about the German states in the 16th century.
There was a Witch trial in Speyer in one of the German states, and he had an argument with the bishop Speyer as to how they should conduct this trial. The bishop said, "no, it's my town. We're doing it my way." And the women there were acquitted of witchcraft. And Kramer then said, "you're an idiot. You're wrong. If you'd have done it my way, would've had them executed."
And he wrote this book called Malleus Maleficarum, Hammer of the Witches, in which he basically outlined what a witch is and what you should do about it. So women are weak, lascivious, lying, deceitful, awful creatures, and therefore, we are ready tools of the devil. A man is steadfast in his faith in the Lord. A man is very seldom going to be tempted, but we are gonna be tempted, because, well, we're [00:30:00] useless and weak and awful.
He writes terrible things, like women's bodies are weak, and you can tell they're weak because they're porous. You think, oh, you're a horrible man. They produce milk, they leak, their bodies leak, therefore their faith will leak. He uses analogies like that, a terrible book. Problem is, it was a bestseller. Everybody thought this book was brilliant. Then you come in to the later 16th century, and you've got John Knox, and John Knox writes his book against the, it's The First Blast of the Trumpet Against the Monstrous Regiment of Women. And he was actually talking about people like Mary Tudor, who he thought was a disgraceful person and should never have been queen, cuz of course she's female, and she's a queen, and she's Catholic.
So he says that power is unnatural to women, and women who have power are in league with the devil. So you've got Institoris saying that we're weak, and our faith is weak, and we're terrible and awful. And then you've got John Knox saying, and any woman that's [00:31:00] got power is coming from the devil. And these books are read by all of the learned men right the way across Europe.
And then James I, James VI of Scotland, James I of England, just before he leaves Scotland, he comes back from Denmark with his wife-to-be in a boat, and a great storm is raised outside North Berwick. And somebody says, "oh, that storm was raised by witchcraft." So there's a huge witchcraft trial. James is involved, he's the king. And because Scotland was a little country, James wanted to be one of the big princes in Europe. Scotland's so little and so poor, he can't really do it with money, but he can do it by learning. So he writes a book called Demonology, all about Witches.
So if the king's writing about it, and John Knox is writing about it, and Kramer's writing about it, these three books do the rounds. And they just become the accepted norm that women are, by their nature, weak and silly and stupid [00:32:00] and, therefore, susceptible to the wiles of the devil. We'll just give in, because we're so hopeless. And in Scotland, about 85% of those who were persecuted as witches were women, about 15% were men.
Sarah Jack: And how were warlocks viewed differently?
Mary W Craig: Warlocks were slightly different, because there were men who followed the devil and became warlocks, but because they were men, they had to be in charge of the women. So you would maybe get three or four women, and the warlock would be in charge of them. So although he was awful and had renounced Christ and made a pact with the devil, he was in charge of the women. So that made sense, because men are supposed to be in charge of women. The reason the church was very upset about warlocks is that also tended to be men who were learned, so men who were themselves ex-ministers.
One of the famous ones is Major Weir in Edinburgh, who was this bowhead saint. And he would [00:33:00] give great sermons in the open air in Edinburgh at the Westport of Edinburgh. And then he actually turned out to have been a warlock all along. When he was executed, he threw his staff into the fire, and apparently it turned and made grimaces and uttered curses as the wood burned.
But yes, so they were very frightened of warlocks because that was just all worry. Even the devil was so powerful. He was now ensnaring men, where his women were just what can you expect? They're women. They're going to be easily ensnared.
Josh Hutchinson: Were the warlocks treated differently in the witch trials than the witches?
Mary W Craig: Yes. Now women couldn't speak in court. You weren't allowed to speak in court if you were a woman. But then one of the proofs of being a witch was to be deleted or named by another witch. So if I'm accused of being a witch, and I say, "I am and so is my sister," and then they bring my sister into court, I have to be able to say in court, "yes, I am naming my sister as a witch." So they changed the law so that [00:34:00] women could speak, but only to delate, to talk about another woman as a witch. But men as warlocks were allowed to speak in court.
And so women would be asked things like, "did you have sex with the devil?" Yet again, we're obsessed with sex. "What was he like?" And all these sorts of questions. And, "what did you do? And how did you serve him? And who was all there with you?" When men were accused of being a warlock, they would be asked, "why did you renounce your baptism? Why did you turn away from Christ? Why did you make a pact with the devil?"
It's almost as if women are just emotional. We don't really care about what they've been up to. But with the men, it was almost as if they were reasoning with them and saying, "do you not understand what you've done here? Come back to Christ. Do you not understand that this is wicked and awful?"
And there would be, the trials of warlocks could sometimes last for two or three days. The trials for women often lasted barely two or three hours. So it was quite different, yes, and a lot of men who were accused were [00:35:00] allowed to escape, shall we say? Or they would be held under house arrest, and they would often kill themselves, because your family could inherit your money, if you kill yourself. If you're executed as a witch or a warlock, your money is forfeit to the Kirk.
And a lot of men could actually challenge the accusation in the first place. If I accuse you of being a witch or a warlock, you would just turn around and say, "how dare you? I'm a man of good standing in this community. That, that Mary's outrageous. She's accused me of being a witch." And I could often be arrested for slander. So a man could often talk the accusation down at that very early stage. So that's why, there are a few, and there are a few men who went to trial and were acquitted, because they either talked themselves out of it, or they got a couple of good lawyers in there to say, "for goodness sake, this is a chap of good standing, and why we're listening to the gossip of women? Of course he's not a warlock." So the acquittal rate for men was a lot higher than women.
We also have in Scotland the not proven verdict, and we still have it in Scots law. Now, not proven doesn't mean you're innocent, [00:36:00] and it doesn't mean you're guilty. It just means that the crown has not proved its case against you. And so there are a few cases of not proven verdicts in witchcraft trials, and that tended to be for men. Men would get a not proven verdict, and if you're not proven, you're not sent to prison, you cannot be punished, because the case against you has not been proven. There are constant arguments under Scots law, whenever anybody's found not proven these days, as to whether or not we should abolish it.
Josh Hutchinson: What was the penalty for witchcraft in Scotland?
Mary W Craig: To be worriet, strangled to death, and then your dead body burnt. If you were extremely lucky, you might, in the earliest part of the century, and in the 16th century, you might get away with being branded, fined, and exiled. Oh, there are very few guilty verdicts that did not end up in an execution. And for women it was always execution after the guilty verdict, every time. Yep. And as I say, in the case of the people's [00:37:00] trial, that was 24 people executed on one day.
And of course, everybody had to come out to watch. The minister wanted everybody to see what happened to witches. The devil didn't come down and save them in the end. The devil was a lying master that if you follow the devil, this is what happens to you.
And oftentimes, if it's in some of the smaller towns, there was no public executioner. So it might be somebody like the local blacksmith, because he was a big strong lad, and he might be the one that had to, often they would put a noose around the neck and slip a little bit of wood in, and they would turn the piece of wood to strangle someone. And that's, you're having to do that face to face with somebody. It takes a long time to strangle somebody. And if it's in a small town, the chances are that blacksmith's gonna know the people that he's executing. So it was traumatic, I would think, for them afterwards to think, especially if there had been any doubt, if perhaps somebody just got caught up in it, a name was uttered, or somebody had fallen out with someone, but that was it. [00:38:00] There was no get out. Once that guilty verdict was in, you were executed, usually within a day or two days.
Sarah Jack: In your book, you noted that the people were not just expected to be there. If you weren't there observing, that was really bad for your reputation.
Mary W Craig: Oh yes. The minister would notice. You had to have a very good reason to not be there and have your children there as well. Why aren't you there? Why aren't you seeing? Because executing a witch was God's work. So, "why are you not there to witness it? Why are you hiding in your house? What have you got to hide? Were you a friend of the Witch? Are you a Witch yourself?" Yes, it would be noted if you didn't, if you didn't turn up, you didn't get there. "Why are you not watching what's going on? Why are you not showing your children, your three and four year old children? Why are you not showing them this gruesome scene to say to them, 'this is what happens?'"
Yes, you had to be there, and ministers would take note of it. And these were the sorts of things that could build to a bad reputation. So that, [00:39:00] 10 years down the line, another accusation is made, and your name might be on the list, and the minister thinks, "oh yeah, they didn't turn up that execution the last time. Yeah. They've not been to the kirk a couple of Sundays in a row without a good reason. Yeah, I'm gonna keep an eye on them." So that bad reputation can follow you about. We have situations where there are people caught up in an accusation, don't make it to court, but then 10 years down the line, the fact that they were previously investigated is brought up as part of the evidence against them.
Josh Hutchinson: And why did they burn the bodies?
Mary W Craig: It was so that there was nothing left, absolutely nothing left, because you had denied your faith, and your faith is everything. You denied that. Then you are nothing. And so the body would be burnt, and it takes a long time to burn the body. It's not like today, if you have somebody who's cremated, it's done very clinically and very safely and very respectfully and, you know, in a[00:40:00] proper sort of manner. If you're talking about Scotland this time of the year, it has rained today all day. Body could take three or four days to burn, and it's burning in a public place. It's maybe burning in the marketplace where you go to buy your bread every morning, and there is a body still burning, still burning. And then, eventually, there's nothing left, or if there is anything left, if there are a pile of ashes left, they're usually thrown into water, and the water will take 'em away. Partly because it's cleansing like a baptism, and partly the fact that it physically takes them away.
Sarah Jack: And where did the methods originate of killing and burning the witch?
Mary W Craig: Initially, if you'd done a terrible crime, if you committed a murder, you'd be executed. And usually people were hanged in Scotland. We didn't tend to burn people alive. They did in some of the Catholic countries, but that was because witchcraft to them was mixed in with heresy and burning alive was a particular punishment for heresy. We tended to hang people. Occasionally you got your head [00:41:00] chopped off, but that was slightly different. That tended to happen up in Highlands a little bit more. But anyway, Lowland Scotland tended to hang people. But because you were then gonna burn the body to get rid of the body as well, because you don't want anything of the Witch left, it was a practical thing.
If you have to build a gallows and then hang somebody, and then take a body down and then put it onto a pyre to burn it, that's a lot more work. And so if you just build a pyre and have a stake and tie someone to the stake, strangle them there and then burn them, it was purely a practical method. In some areas, people were burned inside tar barrels to make sure they couldn't escape at the last minute, although the Church of Scotland didn't quite like that, so that was too much like superstition.
But it was a purely practical reason, especially if you're gonna execute 24 people in one day. That's a lot of gallows to have to construct and then take down, because often witches weren't executed in a local place of execution. So you might have a big town, and you would have a place of execution for those who were guilty of [00:42:00] murder or rape or something horrible like that. Witches weren't executed there, because they weren't even supposed to be executed alongside ordinary criminals. Cause ordinary criminals were bad, but they hadn't denied Christ. So they were separate, even in their execution and even in their death, they were separate.
Sarah Jack: And these witches didn't say they denied Christ. They just had, because they were a witch.
Mary W Craig: Yeah. Oh, all of them were Christian. They were absolutely Christian. And you can hear it if you read through, the best thing I always find with the confessions is to actually read them out loud. And you can hear these women, especially the early part of the century, they're genuinely confused as to what it is they're supposed to have done, because they're not doing anything that their mother and their grandmother didn't do before them.
They went out, and they got herbs to, to help heal a child, and they said a little charm. What had this got to do with the devil? They didn't understand, and [00:43:00] occasionally they might say things like, "I met the man in the black hat." They meant a supernatural creature with a black hat. They did not mean the Devil, and they couldn't, you can hear the fact that it's almost as if the ministers and the interrogators are saying one thing, and the woman is saying another. It's like ships that pass in the night, they're just not understanding.
There are some really poignant ones where people say things like, "can I be a witch and not know it?" They were genuinely confused by what was going on. It was only as the trials continued, and by the time you got to about 1649, then a lot of people are absolutely shutting up and they're saying nothing.
They're saying absolutely nothing because they know that it doesn't matter what they say, it's gonna be turned. Now, the interrogators tended to be the minister and tended to be led by the minister. They would ask what today we would say would be leading questions, but what they would say is they wouldn't say to you, "did you meet the devil?" Cuz you're gonna say no to that. What they'll say is, "when you met the devil, who else was there with you?" [00:44:00] You said, "but I didn't meet the devil." "When you met the man in the black hat, was your sister with you? Was your mother with you? Was your daughter with you?" And so they would ask questions in a way to get the women to incriminate themselves, although they didn't really understand, and as I said, but later in this century, people understood and people were saying nothing. And that's when they start to use things like walking and watching and waking. And keeping people awake for days and days on end to get them into that mindset where they're gonna confess to anything.
Josh Hutchinson: You've talked about several methods that they used to test the witches. Were there others?
Mary W Craig: There were the four proofs. The first proof was having a really bad reputation or a reputation of doing bad things. One was to be called a witch by another confessing witch. One was to confess to being a witch, and that was usually done, they would keep you awake for days on end and be badgering you the whole time, "you're a disgrace to your family. You're a disgrace to your friends." And eventually you give in.
They would hold lighted candles to your feet. They would string you up by your thumbs. They would break [00:45:00] your arms, things like that. They would beat you to make you confess.
The other one was the Devil's mark. Cuz it was thought that the devil laid his hands on you and it's a parody of Christ. And because he was unnatural, he would leave a mark on you that was unnatural. And then a witch pricker or a witch brodder would arrive with a pin maybe about five centimeters long, and he would put that into your shoulders or your neck or your head on say, a mole or a freckle. And if you didn't cry out or it didn't bleed, that proved you had the devil's mark. And of course, acupuncture today, there are points in the body you can put a pin in. Often they would just keep on pricking somebody until they found point that didn't bleed.
You could be called a Witch by another Witch. If you had marks on your body, and that goes back to biblical times where you're talking about people being leprous with sin, and so if you were a sinful person, if you'd gone to the devil, there would be marks on you.
But it was mostly by keeping you awake and constantly talking at you the whole time. That was the main method [00:46:00] that was used against you.
Sarah Jack: It just amazes me that they survived everything to even get to the execution. It just seems like it was so harsh.
Mary W Craig: Yeah. I'm surprised at those who didn't confess, I'm genuinely surprised that those that didn't confess at all. And there were some who absolutely to the end said, "no, I'm not gonna confess." There were a lot of people who confessed and then at trial or just before the trial retracted their confession, and they said, "I confessed because of the torture I was put under."
You weren't allowed to be interrogated if you were under the age of 10, but we know that happened. You weren't allowed to be interrogated if you were what was known as addled in your wits, if you're mentally incompetent. But again, we know that happened. There were people who were put on trial who were quite obviously mentally incapable, and yet the local kirk minister said, "no, I want them sent to trial, and if they're mad, it's their own fault. That's what happens if you [00:47:00] hang about the devil, and anyway, they're probably faking it." And it didn't matter if your family said, " granny's been a bit wandered for years" or even if you had a doctor to say, "this person is mentally incompetent." The kirk minister should, by sheer force of personality, just say, "no, I want them brought to trial." And they were brought to trial.
But as I say, some of the confessions are so poignant. They're sort of little things like, "I left out milk for the fairies." That's it, you're witch. Or, "I was taking care of my neighbor's little boy, and I said a little rhyme over him to help him soothe him to, to sleep," which every mother and father has done that. You sing a little nursery rhyme to help your little one, if you've got a fever. That now becomes a diabolical act. It's so poignant when you read what they're actually accused of doing. But underpinning all of that, as far as the kirk was concerned, was this obsession that they had made a pact with the devil.
Josh Hutchinson: What drew you [00:48:00] to write a book about Agnes Finnie?
Mary W Craig: Oh, I wrote the book about Agnes Finnie, because I've been interested in the Witches and witchcraft for ages and ages, and the reason I'm write, I'm writing the book on Agnes Finnie, is because she doesn't fit the stereotype. She's not a nice, cute little old lady living in a cottage. She's not gathering her to take care of her neighbors. She's a nasty so-and-so. She lives in a tenement slum. She's a shopkeeper selling dodgy goods. She's a money-lender.
And it's very easy to be sympathetic to a sweet, gray-haired old granny who's gathering herbs in the countryside and who is persecuted by the church. And we all think that's terrible and awful and shouldn't have happened. It's much more difficult to be sympathetic to somebody who's not a sympathetic character, but Agnes Finnie, for all she was a nasty piece of work and for all she was quite an unpleasant person, was still deserving of justice. The law should not have treated her the way it did.
[00:49:00] And that's why I wrote about her. And also the fact that she was in the city and the book, just what life was like if you were poor. In the city of Edinburgh at that time, Agnes Finnie, is living in a place called Potterrow Port, which is, it's no longer there, but it's one of the high tenements in Edinburgh. So there's no sanitation, there's no running water, it's dark at night, it's freezing cold. Everybody's drinking as if there's no tomorrow, because the lives are so miserable.
At the same time as Agnes is alive, King Charles I has a camel, which he keeps at Corstorphine, which is the west end of Edinburgh. And this camel goes out for a walk every day, except for a Sunday, cuz it's a good Christian camel, it rests on a Sunday. And you can pay sixpence to go and see the camel. Camel has got a groom, and it's got heated stables, and it's got the best of food, and it's being fed, I dunno, sugar lumps and all sorts. And once a month, the keeper of the royal camel writes a report on how the camel's doing and [00:50:00] sends that to Charles I, and he reads this. He's not getting a report on how the poor people are living in the tenement where Agnes is. He doesn't care about them, who are starving and freezing and drinking alcohol that they've made themselves, because there's nothing else they can do to get through the day.
So that's why I wrote about Agnes, partly to say everybody's deserving of justice, nasty or otherwise, but also the fact that the king cares about his camel, but doesn't care about the poor. This is the century in which witches were living or alleged witches were living.
Sarah Jack: And what was like the population, and how many people were living like Agnes?
Mary W Craig: That's difficult to say, because not everybody was registered. You might get a tenement that had eight alleged houses in it, but you might have people who were so poor that when their husband went to work in the morning, they would get a lodger coming in off the night shift to sleep in their husband's bed. You had people sleeping in the back stairs of [00:51:00] tenements, because that was all they had. That was the problem. Nobody quite knew how many people were there.
The conditions were so bad that 50% of all children never made it to their fifth birthday. You go to Edinburgh today and you've got the amazing guides that'll take you down the old town in Edinburgh, and they talk about gardylooing. It's all done as a joke and a laugh, and everybody laughs about it. They were basically throwing excrement out of windows, and that's how people lived. There was no light. There was no heat. There was lice and fleas and cockroaches and rats. This was the life that King Charles I's subjects were living whilst his camel on the west end of the city is being fed sugar lumps.
Josh Hutchinson: So why did you choose to write a book about one particular individual after the borders witches was many trials and many people, so why focus on just one?
Mary W Craig: I wanted to focus in on one person's life to look at the ordinary life of the person in a bit more detail. And I went [00:52:00] through the records with the National Archives and the National Library in Scotland, and I was fortunate enough to find Agnes Finnie's entire trial records. So that allowed me to look at that in some detail, but also the fact that she lived just at the outbreak of the Scottish Civil War and the chaos and what is sort of throughout that because of the rising tension all the time. And we've got the wars going on in Ukraine and Russia at the moment. There's a war over there, but it's far away. We hear about it on the news, but it doesn't affect us on a daily basis.
The war was right there in Edinburgh. Young men were getting called up. You might just be an ordinary person. All of a sudden your son has to go to fight either for the king or against the king. There were roving gangs around the city, armed men in the city. So there's all sorts of things bubbling up, and the fact that I could focus in on this one individual and see what her life was like and how she starts off just as a shopkeeper, maybe doing a little bit of money-lending, all the way up to the time when [00:53:00] she's arrested, where there are 20 accusations of witchcraft being laid against her by her neighbors.
So I was able to look at it in a lot more sort of microscopic detail of one individual and how that came to pass.
Sarah Jack: I was thinking how you probably just saw her coming, like who she was,, coming together before you because of all of your extensive research and your expertise on all of these things you're talking about. And then you find her and all these records. I'm sure she just jumped right out at you.
Mary W Craig: Yeah. And the fact that she wasn't in a little cottage and she wasn't a sweet little old lady, because that would've been a very different book, because from page one, everybody would've gone, "oh, that's a shame. Poor, sweet, little old lady, what's the big bad church gonna do?" Whereas this is, "okay, Agnes, oh I see. You're like that. Are you?" And that's the challenge. The challenge of this is the reality.
I'm not saying that Agnes was a horrible person, because she was horrible. I'm saying that she wasn't a nice person, [00:54:00] but she wasn't living in a nice time. She was trying to cope the best she could. And of course she had all of the, she's a woman on her own, she's a widow, and women are only supposed to do certain things and act in certain ways. So that drew me to her because, she's trying to struggle through and do the best she can, but because she was that slightly more unpleasant character, she was much more fascinating than a sweet, little old lady.
Sarah Jack: Why was she chosen to be an accused?
Mary W Craig: She was accused, she was finally accused by her neighbors. Her neighbors went to the minister and complained about her. And then when the minister started to investigate, he ended up with these 20 accusations going back years and years.
So there were neighbors saying things like, "I had an argument with her and she made me go lame" or, "I had an argument with her and she blinded my husband." And all of these accusations then start to come out, and Agnes ends up arrested and sent to trial. So it's a sort of accumulation of different things that had happened, [00:55:00] because at one point, she's known in the neighborhood as a witch.
They know she's a witch. There's a couple called the Buchanans, and they go to her when they're little boy is unwell. And you think, why else are they going to the witch? I mean, Agnes is known to be a bad tempered so-and-so. Why are they going to this woman to try and help the little boy?
Because there was nowhere else for them to go. They're poor. They can't afford a doctor. There's no doctor going down to the tenements. The minister from the Kirk doesn't even go down to the tenements. They're basically a little world on their own in a little squallid corner of Edinburgh. They're in the capital city, and yet they're living a miserable life, and they have nothing else to do but go to Agnes. You think why would anybody borrow money from her if she's so horrible? Where else can they go? They can't go to a bank. They haven't got anywhere else to go.
The only person they can go to is Agnes, because they're all living life on the edge. One bad day, you fall over and break your leg. You can't work, you can't pay your rent, you're [00:56:00] put out your house. You try living on the streets in a Scottish winter, you're gonna die. Witch she might have been, bad tempered so-and-so she might have been, but there was nobody else for these people to go until finally they've had enough of her temper. And also finally, the fear of the witch tips the balance against the usefulness that she has, because of the rising tension of the war. And so all these things come together, and eventually they've had enough, and they go to the minister.
Josh Hutchinson: And what was the evidence used against her?
Mary W Craig: The evidence against her was what you and I would probably just think of as the accusation. So somebody would say, "I had an argument with her in the street. She yelled at me, "I'll send you halting hame." And I developed a limp. And as far as the court, as far as the minister was concerned, that was proof positive. And if the minister says so, then the court just agrees. So it was actually just the accusation.
I [00:57:00] think in Agnes's case, because there were so many of these accusations, it just piled up and piled and piled up. But interestingly, the jury took a long time to find her guilty. It took a long time. You'd expect with 20 odd accusations that they would've said guilty straight away. Now, they took a good few weeks to think about it and think about whether or not Agnes was guilty, but I think it was just accumulation. As I say, in the vast majority of witchcraft trials, there was no proof, because how can you prove something like a spell? It's very difficult to prove a spell.
You can say, "we asked Agnes to take care of our little boy, and then our little boy died." But how do you prove that Agnes killed the child? You could say, "Agnes yelled at my father, and then he had a stroke." But how do you actually prove that? Yeah, the link between cause and effect was very tenuous then, but it was enough because you had power from the devil. Then that gave you the power to lame someone [00:58:00] or blind someone.
Sarah Jack: Was Agnes executed?
Mary W Craig: She was, yes. If you're ever in Edinburgh, going up just before you hit the castle esplanade on the right hand side, you'll see the Witches' Well. And that's where the witches were executed in Edinburgh. So yes, she was executed.
Sarah Jack: Was she executed alongside other witches that day?
Mary W Craig: No. She was executed on her own, and interestingly, her daughter was not. And yet within the accusations, the 20 accusations, her daughter was named as a witch as well. And yet she was not executed, which is a curious point.
When I looked at the sort of aftermath of her trial, what was interesting was that the minister, who had never gone near the Potterrow in his time as a minister, nothing was ever said against him. Nobody said to him, "why did you not know about this witch?" Nothing was said. And he thereafter never went down to Potterrow. The local bailey, who was like the police officer for the beat, they said to him, "why did you [00:59:00] never see any of this happening?" Nobody said anything to him, and he just continued to be the police officer on the beat. They didn't do anything. No doctor went down to Potterrow. It was a case of, "we've found your witch, we've executed your witch. Now go back to your slum, because we don't care about you." And that's what happened. They were just left to continue living in the slum. That was a Potterrow.
Josh Hutchinson: What do you want people to take away from your book?
Mary W Craig: To understand that everybody deserves justice no matter what personality they have. Sometimes we should look at the way people live. We think of Edinburgh as the capital city of Scotland and oh, it's wonderful and oh, it's fantastic. It's got its poor areas well, and everywhere does. And to look at the trial and think about the difference, look at what is cause and effect, what is just an accusation, and look at the way the law is used and can be [01:00:00] abused by some people.
Sarah Jack: Will the story of Agnes help the cause of pardoning and memorializing the witch trial victims in Scotland? Is that something you support?
Mary W Craig: I think it might help towards the pardon. The pardon is being run by Claire Madison Mitchell and Zoe Venditozzi. And Claire is a KC, she's a King's Counsel. In the appellate court, she deals with appeals and miscarriages of justice. And that's why she's interested in this. And I think looking at the way the law is used and abused and looking at the fact that you have to have proof, proper proof to convict somebody of any crime, and that's what was lacking in the witchcraft trials.
I understand the religious belief in the Devil. I understand the theological knot that the Kirk of Scotland got itself tied into with this Calvinist predestination, but to then take that theological [01:01:00] argument and get the secular authorities and get the law to use it, that was what was wrong. And that's why we need the pardon today.
We don't do exonerations in Scotland, but we need to pardon these women and men for what happened to them under the law and to use it as an example of us always keeping an eye on the law and making sure that the law and the justice system is kept out of the hands of people like the Kirk of Scotland and kept out of the hands of politicians. It should stand alone that if you are accused of something, you go to trial, you have a fair trial. That's, what's it? It's nobody else's business. It's not politicians, not the religious people, nobody else. Let the law be the law, and let faith be faith. So I think that's something that's really important.
And as I say, we have had an apology from the Kirk of Scotland. I think the pardon would be a good idea, because it would again strengthen that. And then what we're looking for is a national [01:02:00] memorial, as well as lots of people are putting up small local memorials. But I think a national memorial. And I personally would also like this part of Scottish history to be taught in our schools. We quite rightly teach the children in Scotland about her our involvement in slave trade. This, to me, stands alongside that. It's a very dark part of our past. It's not something we should be proud of, but it's something we should teach and learn from.
Josh Hutchinson: I agree a hundred percent with what you've said. We're working on exonerating the accused in Connecticut and hopefully memorializing and getting some more education about that. Even though there were much fewer in number than Scotland, we still feel that they're important.
Mary W Craig: Oh yes. One is one too many. Absolutely, yes. Especially when you look at the ages of some of them. Some of these, it was right across the age range, and as I say, every one of them had a family, [01:03:00] had friends, had communities ripped apart by this constant fear, so yeah, absolutely.
Sarah Jack: We really see the parallels in the history in what's happening in Scotland with the pardoning, what needs to happen in the state of Connecticut. It's all part of a very big message, educational message. And thanks for talking about this stuff with us. I want all of these, Agnes and others, to be known so that what you're saying of the changes that need to happen can happen based on the injustices that we know and that we see now.
Mary W Craig: One of the other reasons why I think we need to talk about apologies and pardons and memorials is the fact that there are still people today who are killed as witches. It's still happening to this day, and that is something. You can believe anything you want, but you can't [01:04:00] use that belief to persecute another individual. And that's a really strong message that I think we still need to get across because there are still women and men today being executed as witches around the world.
Josh Hutchinson: We've recently spoke with an activist from South Africa, and he explained the situation there, and it's really eye-opening. There's so many people that are still tortured and killed.
Mary W Craig: Was that Leo Igwe?
Josh Hutchinson: This was Damon Leff that we spoke with. We're hoping to speak with Leo pretty soon.
Mary W Craig: Leo's excellent. That's the saddest part is the fact that we, we're 400 years on and it's still happening, so human beings can be so nice and so fantastic and so wonderful to each other. And we can produce amazing things like, Beethoven's Ninth Symphony and the Mona Lisa. And yet we can equally be absolutely awful to one another, and we need to recognize that part of our personality and guard [01:05:00] against it whenever we can.
Josh Hutchinson: Is there anything that we could do to stop hunting witches in the present day?
Mary W Craig: That's a difficult one, because the witch hunts that are happening today have different roots. So a lot of the ones in Africa are rooted in evangelical church, so it's coming from Christian belief. But there are witchcraft trials in places like Nepal and Saudi Arabia, countries like that, where it's not coming from a Christian perspective. So I'm not sure what their concept of witchcraft is.
I think it's a case of talking about it, keeping it in a public domain, getting it recognized as what it is, which is terror. And speaking to people like Leo Igwe, speaking to campaigners who are working in these actual countries and finding out what's going on there. I'm currently researching a book about colonial India and the witchcraft [01:06:00] trials that took place there under British rule and the parallels that are still happening in some of the Indian states today.
So it's difficult to pick apart exactly what's meant by witchcraft and Witches in some of these areas, but it's speaking to local campaigners and making sure it's on the internet, it's on social media, it's in the news. I think that's what those of us here can do about it.
Josh Hutchinson: One of the things that we're starting to do, we're trying to speak with Leo and Damon and those kinds of people who are on the ground in those nations and know what's going on and get their voices on our podcast. And we find every day stories of these atrocities happening in so many countries, and we share those on social media and try to get the word out the best that we can, and so far that's the thing that we're able to [01:07:00] do.
Sarah Jack: It feels like there should be more to say about that, because it's such a huge, the scope is so wide, but I don't know. It's also silencing when you think about it.
Mary W Craig: I think the problem is the fact that most people, certainly in Scotland, think, "oh, we did it then, and it's all over." And then you'll say, "and there are witchcraft trials happening today" or, "there are witch executions happening today." And people say, they don't know, quite know what to say, because we think of it in the past, I almost liken it to modern day slavery, because up until, I would say 10 years ago, I would reckon most people in Britain thought that slavery was over and done with, was over and done with over 150 years ago.
And it's taken a long time for people in Britain to understand about modern slavery and what that means. For a long time people thought, "oh no, but we abolished the slave trade. There isn't any slavery anymore." And then you discover that the young lady in the nail salon that you go to [01:08:00] might be a modern day slave or the lad that's washing your car.
And that took a long time for people to get that understanding. And I think it's the same with modern witch persecutions. I think is gonna take a bit of time for people to accept it. And then once they say, "oh yes, that is still happening. And so we need to put a stop to that, we need to stop that."
In a way it's quite tied together. It's persecution of people who can't stand up for themselves, because of poverty and or ignorance or political unrest in their home countries. And they are then very quickly victimized, and they could be victimized as a witch, or you could end up being a slave doing my nails in the local salon or something. All of these things are quite interlinked now. So raising the profile and making people understand that it is still happening. Yeah, it's a big, it's a big thing to do, but it's something I think we all should be doing.
Sarah Jack: I'm really hopeful that these messages that we're starting to pull together are [01:09:00] going to just keep reaching more ears and those people are gonna talk about it, too. But there's a parallel, too, with the family of the victims. When I asked about descendants in Scotland, and they didn't want to be connected to those who had been executed. I think in some of the nations today that are having witch attacks, they have to also find a way to carry on in the aftermath and not also be attacked because their grandmother was or their cousin was.
Josh Hutchinson: It was a real eye-opening discussion and very important discussion, and you spoke eloquently to the problems that are still going on today and why it's important to memorialize and pardon. And I want to thank you for that. And thank you for being our guest.
Sarah Jack: I'm really looking forward to getting to know Agnes Finnie.
Mary W Craig: It will be available as a [01:10:00] paperback, hardback, and also in a Kindle version on Amazon, or you can get it direct from the publishing house, Luath Press.
Josh Hutchinson: Now here's Sarah with another update on Witch. Hunts happening in modern times.
Sarah Jack: Here is End Witch Hunts World Advocacy News.
As you just heard from Mary Craig, Scotland is actively attending to the damage the witch trials brought to their ancestors. Activists are seeking justice for the innocent people accused and convicted under the Witchcraft Act of 1563. As you learned, there is much to make amends for, as much as can be done.
Many individuals and groups have collaborated over recent years to build an effective campaign across the country of Scotland. This effort can heal the massive trauma from their alleged witch executions and trials. Today I want to briefly catch you up on their official progress and point you to the sources of information.
The Scottish Parliament established a precedent of pardoning convictions of innocent past [01:11:00] individuals when it passed the Historical Sexual Offences (Pardons and Disregards) Act of 2018. Recognizing this precedent, King's Counsel Claire Mitchell submitted a petition to the Scottish Parliament for the pardoning of Scotland Witches. She states, "history still records these people as convicted witches -- justice demands that this is put right. History should properly reflect what these people were -- innocent, vulnerable people, caught up in a time where allegations of witchcraft were widespread and deadly."
This petition has a strong message, and it's being heard. Two official apologies have been declared to Scotland from within its leadership this year. First, on International Women's Day, March 8th, 2022, the Scottish First Minister on behalf of the Scottish Government issued a formal apology stating, "I am choosing to acknowledge that egregious historic injustice and extend a formal posthumous apology to all of those accused, convicted, vilified, or executed under [01:12:00] the Witchcraft Act of 1563." The second apology occurred at the General Assembly of the Church of Scotland, when a unanimous motion was accepted based on a report by its theological forum to apologize for its role in the murders of thousands of people, mostly women, who were accused of witchcraft between the 16th, 17th, and 18th centuries.
Following these landmark apology statements by the Scottish government and the Church of Scotland, Member of Scottish Parliament Natalie Don submitted a member's proposal for a bill requesting a formal pardon, stating, "to build the fairer, more equal, and forward thinking Scotland that we all want to see, we must address the historic abuses of our past. Under the Witchcraft Act of 1563, an estimated 3,837 people were accused of witchcraft in Scotland, with approximately 2,500, executed between 1563 and 1736."
As Claire Mitchell so clearly pointed out in her petition, Scotland's victims were caught up in a [01:13:00] time where allegations of witchcraft were widespread and deadly. The world today must admit that thousands of living alleged witches are caught up now in a time where allegations of witchcraft are widespread and deadly. The deadly time is still here. It's called today. Actions must be taken to intervene for alleged witches in Africa and the Asian Pacific that are being attacked, tortured, and killed in this deadly time.
Can you accept that witch hunt thinking has not ended? It has not disappeared, it has not stopped. These strongly-held fears must be addressed and stopped immediately. While we watch and wait, let's support the victims across the world. Use your social power to help them support them by acknowledging and sharing their.
Please use all your communication channels to be an intervener and stand with them. The world must stop hunting witches. Please follow our End Witch Hunts movement on Twitter @_endwitchhunts and visit our website at endwitchhunts.org.
End Witch Hunts movement and Thou Shalt Not Suffer podcast support the [01:14:00] worldwide movement to recognize and address historical wrongs.
Josh Hutchinson: Thank you for that informative news segment, Sarah.
Sarah Jack: You're welcome.
Josh Hutchinson: And thank you for listening to Thou Shalt Not Suffer: The Witch Trial Podcast.
Sarah Jack: Join us next week.
Josh Hutchinson: Like, subscribe, or follow wherever you get your podcast.
Sarah Jack: Visit us at thoushaltnotsuffer.com.
Josh Hutchinson: Remember to tell all the people in your life about our show.
Sarah Jack: Support our efforts to end modern witch hunts. Visit endwitchhunts.Org to learn more.
Josh Hutchinson: Have a great today and a beautiful tomorrow.
[01:15:00]
Presenting New York Times best selling author Katherine Howe. She discusses how we should view the individuals from the Salem, MA witch trial history. Katherine gives us an exciting preview of her current fiction book project on 17th century female pirates:: A True Account of Hannah Masury’s Sojourn Amongst the Pyrates, Written by Herself: a novel. We continue the conversation inquiring with our advocacy questions: Why do we witch hunt? How do we witch hunt? How do we stop hunting witches?
[00:00:00] Josh Hutchinson: " Thou shalt not suffer a witch to live."
[00:00:03]
[00:00:24] Josh Hutchinson: Welcome to another episode of Thou Shalt Not Suffer: The Witch Trial podcast. I'm Josh Hutchinson.
[00:00:31] Sarah Jack: And I'm Sarah Jack.
[00:00:33] Josh Hutchinson: Today's guest is the extraordinary author Katherine Howe. We'll speak with her about the causes of the Salem Witch Hunt and about her new book on pirates. I'm excited to talk about Salem Witch Hunt again and really curious what her book is about.
[00:00:56] Sarah Jack: Yeah, it doesn't matter what time of year.
[00:00:59] Josh Hutchinson: [00:01:00] It's always Christmas for pirates.
[00:01:02] Sarah Jack: Just like Katherine's other books, you are going to be delighted by the characters and the adventure. Fun getting to hear about it, and it's gonna be hard to wait for the publishing.
[00:01:17] Josh Hutchinson: She has wild swashbuckling shenanigans. But first, on a more serious note, we talk Salem, Witch Trials, what caused them, what didn't cause them, why Katherine Howe it gets fired up about certain topics.
[00:01:37] Sarah Jack: We get to a lot of layers.
[00:01:40] Josh Hutchinson: Peeling that onion.
[00:01:42] Sarah Jack: We just take Katherine right into the depths of the mechanics.
[00:01:48] Josh Hutchinson: We talk about the different spheres that Malcolm Gaskill spoke about that are nested in each other and how each of those [00:02:00] spheres contributed to the witch-hunt.
[00:02:03] Sarah Jack: We talk about what kind of perspective do we need to be using when we look back at the individuals that were in a different time in history.
[00:02:12] Josh Hutchinson: Oh yes, we do that, don't we? Wow, this is gonna be one hell of an episode!
[00:02:19] Sarah Jack: Aren't they all?
[00:02:20] Josh Hutchinson: Yes, but I have a good feeling about this one. It's gonna be something special.
[00:02:26] Sarah Jack: It's another dynamic conversation with a phenomenal author and researcher, and she does not hold back.
[00:02:36] Josh Hutchinson: She does not. The emotions come out. Be ready.
[00:02:43] I'm going to talk about the before the Salem Witch Trials, what the conditions were in Massachusetts Bay Colony and Salem Village and Andover.
[00:02:56] Colonies used to have charters, so they [00:03:00] were officially recognized by the English government to govern themselves without direct supervision from the Crown and Parliament. Massachusetts Bay lost its colonial charter in 1684, when King Charles II revoked it because they had been naughty boys. And when the witch hunt began in early 1692, they still didn't have a charter, so they were in legal limbo.
[00:03:34] In addition, they were fighting King William's War and still recovering from King Philip's War, which was the costliest and bloodiest of the colonial wars, occurring between 1675 and 1678. In fact, the Massachusetts economy did not recover to pre-war levels [00:04:00] until the 1800s, after the Revolution.
[00:04:04] Economic hardship resulting from the wars and the collapse of land speculation were also contributed to by an influx of refugees from the frontier in Maine and New Hampshire, and Essex County, where Salem's located, was especially impacted, due to its proximity to that frontier, being the northernmost county in Massachusetts. Many of the settlers of Salem had moved on to Maine and New Hampshire, only to be forced to return when their villages were burned to the ground.
[00:04:50] Beyond these issues, in Salem, the town had recently gone through a bit of a separation, [00:05:00] where Salem Village was allowed to begin its own church. In 1689, Salem Village hired the fourth in a series of unpopular ministers, and there were disputes over his contract, so there was a lot of tension in the area.
[00:05:23] There was also tension in Andover, which was the hardest hit by the witch trials, with some 45 individuals being accused. There, there was a dispute between two ministers, Francis Dane and Thomas Barnard. Francis Dane was an older gentleman with health issues, who was no longer performing full duties as minister. So they had brought in Thomas Barnard, a younger man to take over some of [00:06:00] his duties, but were still paying both men in 1692, leading to tensions within the community that may have fueled some of the allegations there.
[00:06:13] We'll get into these issues further with Katherine Howe, and specifically we'll be discussing Andover in a few weeks with author Richard Hite and get into more of whether the dispute over the ministers did or did not contribute to witch-hunt fever in that community.
[00:06:35] Sarah Jack: That was good, Josh. Thanks, Josh.
[00:06:39] Josh Hutchinson: You're welcome. It was a fun one to do, and we're going to dig into that stuff some more with our guest.
[00:06:48] Sarah Jack: I am excited to introduce author Katherine Howe, whose works include The Physick Book of Deliverance Dane, Conversion, [00:07:00] The Daughters of Temperance Hobbs. She's an editor of The Penguin Book of Witches and co-author of Vanderbilt.
[00:07:09] Josh Hutchinson: We've read that you're actually connected to somebody accused, which is an interesting connection. So can you tell us about who it is that's your ancestor?
[00:07:22] Katherine Howe: It's a little bit of a funny story. So my last name is Howe, like, how are you? But with an "e" on the end. And one of the witches who was accused towards the beginning of the Salem panic and who was put to death was Elizabeth Howe. And she was from the same broad region that my family was from also. So it wasn't a huge surprise when my aunt, back in the nineties, she was doing some genealogical research, and she figured out that that Elizabeth Howe is, I think it's like my eighth great aunt. So it's a lateral thing, rather than a direct thing. But at the time, she discovered that Elizabeth [00:08:00] Howe was related to us that way and also that Elizabeth Proctor was also a eighth or ninth great aunt, as well.
[00:08:07] Just not all that surprising given that those communities were pretty small, and there were lots of intermarriages between different family groups and things like that. So it was in the nineties when I first learned that and thought, of course, it being the nineties and me being a grunge kid, and I thought was like, "oh, that's so badass. That's so metal." thought that was the greatest thing ever.
[00:08:27] I didn't give it much thought beyond that, until I was actually living in that region of New England, because my family left New England in the 1930s. I grew up with this sense of it as like the motherland, but I didn't actually grow up there myself. So I arrived in this region with this kind of funny twin consciousness of, oh, this is home, but I'm also a stranger here. And so it was being a stranger in this place that I felt this kinship that probably contributed somewhat to my getting started [00:09:00] writing fiction.
[00:09:00] My first book was The Physick Book of Deliverance Dane, which was something I started working on when I was in graduate school at Boston University and just trying to think about the humanity of people living in this time and the, maybe a funny little detail. So one of the historians of witchcraft who I really admire the most is a woman named Mary Beth Norton, who wrote a book called In The Devil's Snare, which anyone is interested in Salem has to know Professor Norton's work, cause she's just like the kind of detail that she can bring to it. And she writes in a novelistic sort of way. It's just like the most gripping account of Salem ever. And Professor Norton has said that the more you work on witchcraft, the more superstitious you become. And I have to say that this is true. As evidenced by the anecdote I'm about to tell you.
[00:09:54] So my first book was The Physick Book of Deliverance Dane. It asked, "what if one of the Salem witches the real [00:10:00] thing?" But the real thing the way the colonists believe, which is to be not in that pointy hat fantasy, Harry Potter Sense.
[00:10:07] And I built that story around a woman named Deliverance Dane who's a real person. And she was a minor person in the Salem Witch crisis. She was accused towards the end of the panic. She was not put to death. She really, like, was a footnote, I think, in the real history of Salem. And so I felt like it was okay to build a more fantastical story.
[00:10:30] Physick Book is a magical realist story, so I wanted room to have kind of a fantastical story around a real person. And so I picked her because of her obscurity, but also because of her name. Her name is so evocative of this particular moment in time of this like subculture that she was living in, Puritan New England, Deliverance Dane. Just amazing. So that is why I chose to write about her.
[00:10:59] That book [00:11:00] came out in 2009, and so several years later I was futsing about on a genealogy website because of course, for people who are interested in family history, life's gotten a lot easier. Over the last couple of years, with the advent of digital humanities and so many more ways of doing research online. Like, when my aunt was doing research in the nineties, it was really hard to do, and now it's actually much more accessible, which is a huge gift.
[00:11:25] So I'm messing about, point, click, point, click, and I come upon Nathaniel Dane, which is actually the name of a character in the book that I wrote, and I was like, "huh, that's a weird coincidence. Who knew?" Point, click, point, click, point, click. Lo and behold, I learned that it turns out Deliverance Dane, the real one, is my eighth great-grandmother. And so she's more closely related to me, genetically speaking, than Elizabeth Howe, even though Elizabeth Howe and I have the same last name. And I had [00:12:00] zero idea, no idea whatsoever, and I'd written an entire novel about this person and found that there she was, just hanging out, waiting for me. So I definitely have gotten more superstitious the longer I've worked on witchcraft.
[00:12:11] Josh Hutchinson: That's a very strange thing to have happen to you. But it turns out that Deliverance Dane is actually my like eighth or ninth great grand aunt, and Elizabeth Jackson Howe is also an aunt, and Deliverance Dane, in her confession, says that she worked with Mary Osgood, and that's my grandmother. I connected to a lot of the people you're connected to.
[00:12:39] Katherine Howe: So we're cousins, Josh.
[00:12:40] Josh Hutchinson: And Sarah's my cousin through Mary Esty.
[00:12:44] Katherine Howe: Wow.
[00:12:45] Josh Hutchinson: Yeah. It's a small world when you get back to those little towns back there.
[00:12:50] Katherine Howe: Yes. It really is, for sure. It's still pretty far back there. It's a long time ago. It was very funny. I once did a book event, and someone came out to me very emotional, [00:13:00] and they were, turns out, a descendant of a judge from the Salem trials. And this person wanted very much to personally apologize to me. And I was like, " no, it's really, it's okay". Like he's, this is not something that you need to feel badly about. This is, everything's fine, cool's fine. But it is interesting to me how close people can feel to people who are living in such a distant time period.
[00:13:26] Josh Hutchinson: We definitely feel connected to our ancestors, and we talk to a lot of descendants of which trial victims, and they have an emotional bond with those ancestors, but that was so long ago. Did you get interested in Salem because of your connection with Howe and Proctor?
[00:13:51] Katherine Howe: Partly. I went to graduate school for American and New England studies, which is like interdisciplinary American history. And I actually came to it from an art history [00:14:00] background. I have a background in visual culture, and it's a where for grad school visual culture and also material culture, which is to say, stuff, objects. On a whim, my husband and I moved to Marblehead, Massachusetts, which is a small town on the water close to modern-day Salem.
[00:14:19] We're having this conversation in October, and there was just an article on Boston Globe about how like a hundred thousand people came to Salem for Halloween and running streets. Salem is a town of 40,000 people. I can't even wrap my head around how many people they cramming in this season. And a lot of people come to Salem for Halloween. It's like Halloween Central, and understandably.
[00:14:41] But it was interesting to me while I was living in Marblehead and I was studying history. And I was living in a house that was built in 1705. And so one thing I have to say is people associate me so closely with Salem, because I've written so much Salem fiction. I grew up in [00:15:00] Houston, Texas. Okay. So the oldest building extant in Houston, Texas is a wine bar that was originally built as a bakery, and it's from 1856. So the oldest building in the entire city that I grew up in is six years younger than the new edition of the house that I was living in in Marblehead, Massachusetts. Earlier, when I was talking about having a sense of being home but being a stranger there. I brought my new south eyes to this incredibly old environment, because Marblehead has the biggest collection of century houses in the entire country. They even have more than Colonial Williamsburg, for instance, except that in Marblehead, the houses have been continually occupied.
[00:15:46] On the second floor of the house was an apartment, but the house had been a single-family house, been carved into apartments. Pine floors were like foot wide, and the ceilings were incredibly low. Like, you couldn't stretch your arms over your head, cuz [00:16:00] the ceilings were so low. And this is actually when I learned for the first time, talking material culture, that bed headboards actually have a function. They're not just decorative. And I discovered this, because we were so broke in grad school that we would turn the heat down as far as we could manage.
[00:16:16] And so the room that we used as our bedroom, ice would form on the inside of the windows, because it was so cold, and we were so broke. And so when we were first living there, we had this futon I'd brought with me from Texas, of course. And there was no headboard on the futon. And so we were freezing, just like having your head up by this wall with ice on the window. We were freezing cold. And it wasn't until we got like a bed with a headboard, we like, "oh, this is a lot warmer. This is great." We just only then did I discover that a headboard really is important, at least if you're living in New England.
[00:16:48] And in this room, the bedroom that we had was tucked under the eaves of the lean-to part of a house. So if you're familiar with colonial architecture, houses tended to be built in stages. You'd have room here and a [00:17:00] room here, and you have maybe you'd add a second floor and you might add a lean-to in the back to add some extra space. So we were in what had been the lean-to, and there was a little door that went into the back stair, and over the back stair, there was this little horseshoe-shaped charm over the back door that had been painted over. And of course, horseshoes are something that I think all over the country, we all recognize what they mean, and they mean that they're there for luck or for protection. And you see this all over the place. This is a piece of folk magic belief that is incredibly widespread, such that we don't even really notice it, as evidenced by the fact that you can buy horseshoe necklaces at Tiffany's, wherever. We don't even think about it anymore. But it was interesting to me to see this little remnant piece of magic. It wasn't a real horseshoe. It was clearly there. It was tiny. It was a charm. It had been made as a charm, sold as a charm.
[00:17:54] And so then I started looking around and noticing horseshoes wherever I went. And it got me thinking [00:18:00] between the fact that there was this little remnant magic shred, that there was that and also the fact that I was in this physical space that people had been moving through, who had been present when the trials were happening. Like we were only one town over from Salem, and, of course, when the trials were happening, people were traveling from towns all over the place to come and see, because it was a huge spectacle. People were talking about it.
[00:18:26] So there was one day when I was sitting and thinking, like, "someone's foot has been on this board, this actual board under my hand. The same foot was standing and watching what was going on." And something about that tangibility or that proximate tangibility was really moving to me, and it got me thinking about the humanity of people who were living through that very strange moment in time, cuz I feel like much of the time their humanity is elided by our presentist biases or what have you. I feel like in [00:19:00] highly fantasy versions of witchcraft, the humanity of the people in the past is elided, and in, certainly in Arthur Miller, the actual humanity of people is alighted.
[00:19:12] I started thinking about what became the story in Physick Book from that perspective, from like occupying this very weird, specific physical space as a stranger and trying to think about what it meant to be in that space and like how it felt to be in this space, over this incredible span of years, and how, in one sense, the early modern period is this incredibly alien and remote time. Their understanding of how reality worked is very different from our understanding of how reality works. But at the same time, there are certain common elements of common humanity that persist, like lying in bed and being freezing cold, unless you have a headboard at your head, and so a lot of my fiction, my desire to write fiction came [00:20:00] from thinking about these common points of humanity across really wide, gaping spans of time.
[00:20:06] Josh Hutchinson: Can you give us a little background on what the situation was in Massachusetts Bay, when the witch trials started?
[00:20:17] Katherine Howe: A few things were happening. A question that I get a lot is, what is the proximate cause o f the Salem Witch crisis, what caused it? And the thing that I think is interesting about that question is that it suggests that it would be so much easier if there were just one cause, if we could just point to the thing, and be like, "oh, that's the thing."
[00:20:36] When we were corresponding, Josh, you mentioned the ergot hypothesis, that back in the seventies, somebody floated the idea that maybe all the afflicted girls had eaten moldy bread and were suffering from ergotism, and they were all tripping outta their mind. And that hypothesis was actually dismissed, I think, six months after it was first floated. But it still bubbles up periodically in [00:21:00] documentaries and popular discourses about Salem, because, and I think the reason that it doesn't go away is because it's so simple. It's so tidy to be like, "okay, that's the thing."
[00:21:11] And the truth of the matter is there isn't one thing. The way that I sometimes talk about it is that it's like a Venn diagram, and Salem is the point of the intersection of all the overlapping circles.
[00:21:24] So one overlapping circle is the very specific kind of religion that everyone in Salem adhered to. It was a world view that did not hold that there was anything outside of Christianity. So, for instance, the indigenous population that was already living in Massachusetts at that time, by virtue of not being adherents of Christianity in their very specific puritan worldview, that which is not Christian is by definition devilish, and it was actually Mary Beth Norton who's made the point that a lot of the language that the [00:22:00] people at Salem use to describe the devil is language that is used to describe indigenous people. So, one big Venn diagram circle is the specific religious and cultural moment that they're living in.
[00:22:15] Another diagram circle that we could point to is the weather, that the first panicky behavior that erupts with Betty Parris and with Abigail Williams, it starts in January, January, super cold in Massachusetts, cold, dark. The sun sets at 4:30 in the afternoon. And I'm not exaggerating, like it is dark AF. And and that's true in the 17th century, as it's today. And also in 1690s, North America was in miniature ice age. It was even colder and more bitter than it is now in Massachusetts.
[00:22:50] Another piece is pretty relentless class and gender context. The girls who first experienced symptoms that they describe as [00:23:00] fits are Betty Parris, daughter of Samuel Parris, who's the unpopular minister in Salem Village, Abigail Williams, who's his 11-year-old, she's described as being his niece, although that had a different meaning for them than it does for us today, but she was bound out to service.
[00:23:17] So can you imagine living in a culture where when you can't afford to feed your 11-year-old, you just give her to somebody to live with, for her to work for them? You just give her away. And so Abigail was this lonely, impoverished, starving, freezing child whose job it was to obey everyone all the time.
[00:23:42] Oftentimes, I think with great sympathy about Abigail Williams, poor Abigail, who, by the way, in Arthur Miller is turned into a 17-year-old temptress. She's a child. She's a child. And if you look at the descriptions of her behavior that are described as her being in her fits, a lot of her behavior sounds to me like playing, [00:24:00] like running around in circles and flapping your arms and saying, " whish" and saying that you're gonna fly at the chimney.
[00:24:05] Is that devilish possession, or is it an 11 year old girl being silly? And I feel like that is a, that is something that's worth thinking about. So there's the kind of class and gender politics, that's another big.
[00:24:16] So there are a number of different aspects, but you were asking about the politics and the charter. So this is another pretty big circle. So, typically in the early modern period in the colonies, if someone was accused as a witch, they would be accused and have a trial, and if they were found guilty, by the way, it's hard to find people guilty. They actually had a pretty high bar for for evidence at that time. Believe it or not, you could be tried and found guilty, and if you're found guilty, you could be put to death, and that could happen within a matter of weeks. Salem, the panic begins in January, the first hangings aren't until June. That's like a huge long span of time. And the reason for that long span of time is because the Glorious Revolution was unfolding.
[00:24:57] Back in England at that [00:25:00] time, Massachusetts Charter had expired, so they didn't have the legal wherewithal to hold a trial. That's why the Salem trial trials are conducted by a special Court of Oyer and Terminer. They basically had to convene like a special tribunal to deal with this problem that had come together. In fact, there's some historians who wondered if the Court of Oyer and Terminer didn't just deal with witchcraft. They were supposed to deal with all the rest of the backlog. But we just don't know what that backlog was, cause the records of the witch trials are what have survived.
[00:25:28] And then there's another piece of the Venn diagram, and we have to consider it. At the very beginning, the very first person who's accused as a witch is accused by Abigail and Betty and she's the only person who has less social and cultural power than they do. And they accuse Tituba or Titube Indian, who is an enslaved woman in the Parris household.
[00:25:50] So she's basically the only person who has less ability to protect herself than these children themselves do. And so Tituba's accused. She [00:26:00] has two confessions, and there's some evidence that she is beaten in between the two confessions. And in one of the confessions, Tituba introduces the idea of a conspiracy. She says that there is a group of witches at work in Salem Village. She doesn't know who they are or how many.
[00:26:20] And so at one point early on, there's actually a sermon is preached in Sermon Village that I'm gonna man the title, but it's something along the lines of "Christ Knows How Many Devils There Are." And so you have this idea of an unknown number of conspirators, who must be discovered. And when you have this undefined, invisible threat and also no legal relief, there's no like pressure valve that this tension could be released by, because of the like, unfortunate timing of the expiration of the charter.
[00:26:58] So you bring [00:27:00] all of these circles in the Venn diagram together, and that is why Salem gets as big as it does. And by the time Salem was over and done, 19 people were put to death and hundreds had been accused, hundreds in a period of time when a given town would only have a couple thousand people.
[00:27:16] Josh Hutchinson: That was a great, thorough explanation of how it took all these different factors to create the situation. It wasn't something, a single bullet theory, that you can put to rest.
[00:27:32] Katherine Howe: But I think one reason that, that we keep craving for simplicity is because with a simple explanation for why than it's easier to consign, to history. It'd be so much more encouraging or it'd be such a relief to be able to say, "Oh, it was air got poisoning. No big deal. That's all." But like the fact that it, what really was at stake was this intersection of circumstances and that everyone who was a participant in [00:28:00] Salem pretty much believed that they were doing the right thing. Not only the right thing, but the necessary thing to save their community. That to me is also a moving but also terrifying thing to remember and to realize.
[00:28:13] Because certainly we all, we've all lived through moments where we are convinced that we're doing the right thing, only to see ourselves perpetuating horrors, and that is I think that's one of the reasons we as a culture are never really able to let go of Salem.
[00:28:25] Sarah Jack: You said, " as a culture, we're never able to let go of Salem." Nathaniel Hawthorne wrote, " shall we never get rid of this past? It lies upon the present like a giant's dead body." I'm wondering what you think you would write now about that.
[00:28:43] Katherine Howe: Hawthorne in particular is someone who, like he personally, so felt the weight of Salem's past in a very personal way, because he was a descendant of Judge Hathorne, obviously. And because he was living there himself, and for many [00:29:00] generations, in fact, much during much of the time period when Hawthorne was living in Salem, the witch trials were not discussed in polite society. This was true into the 20th century, actually. They were not discussed. It was not something that was brought up. It's certainly something my family never talked about until this is something that my, my aunt uncovered. There was a sense of embarrassment attached to it, I think.
[00:29:23] But I'm also intrigued by the fact that when Hawthorne has tried to grapple with it, and he has tried to grapple with it, he took the line from he, he knew what had happened. Like he took a line from Sarah Good and put it in the mouth of Matthew Maule, in The House of the Seven Gables.
[00:29:39] Was it Hawthorne who grumbled about "damn scribbling women?" I think it was. I think it was. And so this is me tweaking his nose a little bit, but Sarah Good. Sarah Good was a beggar. Okay. She was destitute. She was one of the first people accused, because she was in no position to defend herself. She was thrown into jail. She has a baby on her and like [00:30:00] toddler, essentially with her, the baby dies while they're in jail. The toddler, whose name is Dorothy, ends up losing her mind and has to be like supported by the town after the trials are all over. So like this person is in absolutely dire straits and is and suffers mightily at the hands of the community where she lives and who's supposed to be helping them.
[00:30:23] And when she's on the scaffold, she says the most badass thing anyone has ever said in history of time, my unbiased opinion. She says, "I'm no more than a witch than you are a wizard, and if you take away my life, God will give you blood to drink." And I wish I had that kind of wherewithal, because who has that kind of wherewithal under in those circumstances?
[00:30:45] And so Hawthorne takes this line, Hawthorne knows it's happened, and he puts this line in a guy, in a guy's mouth. I understand that he's writing in the 19th century. I get it. But at the same time, I think it's impossible to [00:31:00] look at Salem and not consider gender politics in place. The fact that virtually everyone who's accused and put to death was a woman. Any man who was accused cuz he's associated with a woman who was already accused. Giles Corey was crushed to death between stones. He's accused cuz his wife, Martha's accused first, but also the accusers are initially children, but then also women. So there's a really intense gender politics in place here.
[00:31:28] So your question was, the past lying with the weight of the giant and what would Hawthorne say today? And I'm actually curious what Hawthorne would say about it today. I think he would sympathize with, or maybe be aggravated by the fact that we're still having the conversation that he was having a hundred and fifty years ago. But at the same time, I feel like we're talking about different things from what he was concerned. And and also I think he would be really annoyed because I write novels. I'm a woman.
[00:31:58] Sarah Jack: I [00:32:00] love that you brought up that he took Sarah's words and gave them to a man, because it just dawned on me very recently that Ann Putnam didn't read her own apology. I just assumed, and I think that possibly other descendants, we read that, we think I don't know what we really think about it. We're evaluating what it says anyways, but we're doing that with her voice in our head, and no, it was not.
[00:32:30] Katherine Howe: One thing that, that continues to interest me, as a history person, about Salem is that it's one of the rare instances when regular people are at the center of the store. So much of history, especially the further you go into the past, the vast majority of people who've been alive in history of ever, have left no record of themselves. They weren't literate, they weren't of sufficient note to have their burial place noted, [00:33:00] and so much of history, even academic history, as it's gotten more serious about excavating stories, just by the nature of the way that archives come to exist, there's still going to be a bias towards power.
[00:33:13] There's gonna be a bias towards privilege and a bias towards power, and, when it comes to Salem, that is one of the rare instances where the bias towards power falls away, because the people who are at the center of the drama are regular people, and where historians have put the work in to try to excavate what is able to be excavated of these lives that otherwise would've been invisible to us.
[00:33:40] Would we have known Abigail Williams ever existed, if she hadn't been part of the Salem Witch Trials? We would not have? And in fact, even with her central position at the beginning of the panic, we don't know what happened to her. We don't know where she went. We don't know how old she was when she died. Nobody actually knows for sure.
[00:33:56] And so particularly talking about people who are not literate, Anne [00:34:00] Putnam had her confession read. If I remember correctly, Anne Putnam wasn't literate. And so you're right in saying here's this apology that she delivered in front of everybody and that it was read on her behalf. To what extent was she the author of her own apology? And it's impossible to say. It's impossible to know.
[00:34:19] And it's one of the reasons that you've touched on one of my rant buttons, I'm sorry to report, but as a writer of historical fiction, like I have so little patience for historical fiction about kings and queens. I don't give a damn about kings and queens. Who cares? They get enough attention, they have enough records, they're all literate, everyone documents every single thing that they do. And I do not give a damn, because history pays them enough attention, and I'm so much more interested in trying to excavate the history of people who would otherwise be forgotten.
[00:34:54] Sarah Jack: I caught that from you reading Conversion, because [00:35:00] your main character, Colleen, she's getting to give us the firsthand experience like no other afflicted person was able to do.
[00:35:09] Katherine Howe: Thank you for saying that. I confess I haven't looked at Conversion in kind a long time. You're making me think I should look at it again, cuz there's actually a group of high school students who are reading it right now and I'm gonna talk to next week. I should read that book.
[00:35:22] But I appreciate you saying that, because I feel like, like one question I sometimes wrestle with as a history person and someone who's a novelist is what does historical fiction have to offer that nonfiction doesn't have to offer? Like, why not just write a really good history of something?
[00:35:38] And I feel like in many instances, in the cases where a story cannot be recovered, that's where historical fiction can be a really wonderful intervention. If you can build a credible world with credible material culture, and credible details, and credible politics, and credible ideology, and then [00:36:00] people it with people who are credible people, it is a way of accessing history that otherwise is not extant, where it doesn't exist.
[00:36:11] Is there going to be some imagination involved? Obviously, but it is, I feel like that's where the opportunity lies. And I realize we've gotten off Salem a little ,bit and I apologize, but it's something that I think about a lot. Like, particularly for some, a story that's as revisited as often as the Salem story is, what does fiction have to offer? Like why tell a fictional version of this story? I feel like fiction gives you permission to fill in and shade in stories that where there just is no other shading available. And that to me seems like the real area of opportunity for storytelling.
[00:36:52] Josh Hutchinson: I wanted to ask you about the afflicted girls. Do you think it's plausible that conversion disorder could [00:37:00] explain some of the fits?
[00:37:01] Katherine Howe: Yes and no. I'll explain that hedge of an answer. For one thing I find it always a little bit tricky to apply contemporary psychoanalytic categories to people in the past. Like on the one hand, I believe very urgently in, the shared humanity of people in the past, but at the same time, like we take as natural so many habits of mind that are actually very historically contingent. The fact that you and I might casually talk about what our dreams mean or what our subconscious motivations might be for something like that is indicative of post-psychoanalytic. And I think it's tricky to try to access the interior light of people who are living in a different moment, especially a moment like the early [00:38:00] modern in Massachusetts. It's even hard for a scholar of that time period to really grasp the extent to which Christianity informed every, single aspect of existence.
[00:38:15] So for my second novel I was working on. No, it's Physick Book. I was reading up about alchemy, and like we know about alchemy as this pseudoscientific practice in early modern practice in which someone tries to turn that into gold. Okay, fine. But that's actually not what it was. It is actually a way of understanding the order of the universe that took as scientific fact the perfectability of the human soul.
[00:38:41] There's this tense layering of religion and materiality and mirroring of structures and images like, like as soon as I would get close to thinking I understood alchemical thought, it would slither out of my grasp. And I would realize this because I'm just [00:39:00] too much of someone born in the 20th century to, to I will never actually really understand that intellectual landscape.
[00:39:09] So when you ask can conversion disorder explain the girls' behavior? Like in a way yes. But in another way I don't know that we can actually really understand their selfhood, the way that these girls thought about themselves or understood themselves as individuals.
[00:39:28] It's just very different from the way that we think. It's very different. So that there's that qualification. With that qualification in place, I would say that, so conversion disorder is where you are under so much stress that your body converts it into physical symptoms. And then mass psychogenic illness is when a group of people experience strange behavior together.
[00:39:56] And there are many examples of mass psychogenic illness [00:40:00] or mass psychogenic illness expressions of conversion disorder, and many examples of it across cultures, across time, across continents, across ethnicities. And it very often happens among adolescent girls, for whatever reason. Maybe cause we are conditioned to be more like socially engaged with other people. Who knows? You can try to explain it a number of different ways.
[00:40:22] But it's not only adolescent girls. I think that it is, this is gonna be a controversial thing to say, but like the recent incidences of Havana Syndrome are pretty clearly an example of mass psychogenic illness. Now it's important to say that mass psychogenic illness is real. It counts as a real thing. It's not just people like, it's not all in your head. You know what I mean? Like the fact that it is, that it has its origin in mental disorder doesn't make it any less real to the body. Conversion disorder is a disorder. It is your body being sick. It's just that the sickness originates [00:41:00] from inside your own organism. That doesn't make it count less. You know what I mean?
[00:41:03] All of which is to say, did a group of girls start exhibiting strange behavior? Yes. Did it spread from girl to girl on networks of kinship and friendship? It did. But at the same time, their behavior, when you say "fits" today, that has a very specific connotation. And it sounds like a epileptic seizure or something like that to, to us today. If I say, "Oh my gosh, I just saw this person have a fit." You'd be like, "Oh no." And you'd imagine that they fell down twitching and foaming at the mouth, but that's not what they were doing.
[00:41:32] What they were doing was behaving out of the ordinary. So like earlier we were talking about Abigail running around flapping her wings and saying, her arms, and saying, "whish, whish, whish." That is her in her fits. Or like another instance of Abigail in her fits is when she challenges Deodat Lawson to name his text. She like gets up in the middle of church and like mouths off to this very famous divine and rolls her eyes about how boring it's gonna be when he reads his text. That's [00:42:00] not her having a fit. That's her misbehaving.
[00:42:02] But her behavior was such a challenge to the gender and economic power structure that was in place while she was living. It was so out of the ordinary that her community could only chalk it up to devilish influence because it was that unimaginable that she would behave this way.
[00:42:20] So was there a social illness aspect to the afflicted girl's behavior? I feel certain, yes. So that, that's my long and qualified example about or discussion of conversion disorder.
[00:42:34] Josh Hutchinson: Do you think that they were really afraid of witches and that the fear of witches might have also translated?
[00:42:43] Katherine Howe: Sure. Oh, for sure. Yeah. I think the fear was real. I think it is a mistake to either chalk it up as craven opportunism or as naked stupidity or superstition. One of [00:43:00] the things that I think is important, I like to give people the benefit of the doubt who live in the past and that is that like absolutely they were afraid.
[00:43:08] Can you imagine, what does it feel like to live in a world where you really, actually, honest to gosh believe that the devil can go walk about on the earth, as a real person and that he can disguise himself as people you know and love and trust? That at any given time, I could be talking to you right now, Josh, and you could be the devil in disguise, and I wouldn't know it.
[00:43:30] That's a and if you really believe that, you really do believe that, and you actually really believe that hell is a real place that you can go there if you make a mistake. That there is no, this is another like aspect of puritan belief, that like they believed in the elect. The idea that you have no way of saving yourself. That your being saved was only up to God, and you had no control [00:44:00] over it whatsoever. Like what? You couldn't go to confession. You couldn't do penance. You could try your best to behave, but it was ultimately just up to God.
[00:44:10] What an existentially dreadful way to live your life, to have no certainty. It's a little, a really hard life, first of all, and to believe that there was such a thing as paradise after death, but to have no idea whether or not you got to go there and that nothing you did made any difference. And that everywhere, at every turn, the devil was waiting to trip you up. Like that would be a difficult and impossible mental landscape to occupy.
[00:44:44] So yes, if your question was did they really believe in witchcraft and was that fear, could not fear contribute to their behavior? Like absolutely. What a terrifying way to live, and also what a relief. Like one of the reasons that I think witches [00:45:00] was such a persuasive idea for so many people at that time was wouldn't it be great if something was going bad in your life, to be able to not try to see it as a sign of God's Ill favor, but instead to have someone to blame for it? To be like, "it's not me. I'm not messing up here. Someone's doing this to me."
[00:45:20] I think that's also very human, that human feeling. It's not just bad luck or misfortune or like the luck of the draw, and it's so much more of a, "no, this person doing something to me. They wish me ill, and that's why my life is hard." I think that's a very human way to be.
[00:45:39] Josh Hutchinson: Yeah. We talked a little about Anne Putnam, Jr.'s apology earlier, and she still does that in her apology. "The devil made me do it."
[00:45:49] Katherine Howe: And Samuel Sewall does the same thing, like the two big apologies that come about after Salem is over after everything's done are Ann Putnam's and [00:46:00] Samuel Sewall's apology. But Samuel's apology, too, is weird where he like, first of all, he comes to it. It's not that he stops believing in witchcraft or stops believing that there is an invisible world. He comes to it after a series of wonders and marbles, including, if I remember correctly, like his house being tilted with stones. Who knows what really happened? And maybe there was like a passing hailstorm is how it took it.
[00:46:22] But he comes to it after a series of wonders and marvels, and he comes to believe that the devil tricked them all. That it wasn't that that the devil wasn't luring people into witchcraft. Instead, the devil obscured the minds of the people who are supposed to keep the community safe. And but also what a horrifying thing to, to come to believe about yourself. To look back at your actions and think you're doing the right thing, and think that you are saving your community from the most threatening presence that your imagination can come up with, and instead to conclude that, no, what happened [00:47:00] was that threatening presence tricked you. That you were so weak that you were fooled. Like what a, what a heinous thing to believe about yourself. It's a very punishing worldview that they subscribe to.
[00:47:16] Josh Hutchinson: Do you see any modern parallels to the Witch hunt?
[00:47:20] Katherine Howe: Sure. A few years ago a historian of witchcraft named John Demos published a book about witch hunting, in which he has a chapter about the 1980s daycare satanism thing that happened, much of which I was only dimly aware of, being a small person in 1980s myself.
[00:47:41] But what happened was, a group of people were put on trial, actually put on trial and actually convicted of having you run a daycare center and used the children in satanic rituals. And at the time that it was happening, and this is preposterous, like I, it's actually just like on the surface of it, I [00:48:00] think preposterous. I think, taken out context, any of us looking at this would say, "this makes, this is ridiculous. Obviously this did not happen." And at the time that it was unfolding, John Demos saw it unfolding and he was like, "Oh my God, it's Salem all over again." Like the same pieces are in place, like the idea of a conspiracy, the idea of trusted people that you cannot trust, the idea of children being at risk.
[00:48:24] And I think that you see some of the same hysteria and language. I don't like using the word hysteria, cuz it's such a specific word, but you see some of this in like contemporary corners of the conspiracy internet, where I try not to spend any time, but Isn't that Pizzagate? Isn't there some like thing not too long ago about worrying a particular pizzeria was like putting kids at risk in this same kind of way? Like you see the same kind of like at any time that someone worries that children are at risk, there will be a lot of open-mindedness about it.
[00:48:55] But of course, here's me getting political. Like, of course, children actually literally are at [00:49:00] risk by, by school shooting, right? Like the one thing that would really keep children really safe in places where they're supposed to feel safe and trust people around them, is if they restricted access to military assault weapons. That's my opinion. My opinion is that if we really care about keeping children safe, we take those guns off the street, right, full stop. But feel free to send me hate mail. I can be reached to KatherineHowe.com/contact.
[00:49:21] Sarah Jack: So I think asking the question about are there parallels, we have these modern parallels that are popping into our heads. We have our strong feelings, but what can the understanding of the Colonial Witch trials and those before do to help us with these parallels? Can it help us? Will it help?
[00:49:43] Katherine Howe: I'd like to think that it can. One of the things that I like to say when talking about Salem is that I feel that one of the reasons we can't let Salem go. As a culture, like we come back to it and we, like we can't let it go.[00:50:00]
[00:50:00] And I feel that the reason that we can't let it go, among the many reasons, but I think one of the big reasons is that it forces us to confront how fragile our ideals really are. We are an unusual country in that in many respects, we are, notwithstanding those of us who were brought here against our will, which is many of us, but broadly construed, you could argue that we are something of an intentional community.
[00:50:26] That the only thing that really holds us together is this set of shared ideals, and that some of our shared ideals include religious freedom. They include a social safety net. That we value people who are different from us, that we value people who are vulnerable. " Bring us you're tired, your poor, your huddled masses." Like that, that arguably this is an ideal that we hold in common. This is an organizing principle of the culture in which we live.
[00:50:52] And yet Salem is this instance where everybody, believing they were doing the [00:51:00] absolute right thing, instead put to death, the state put to death 19 people. That, in the course of doing the right thing, the state did the absolute wrong thing, and they also put to death people who were, many of them were vulnerable in their community. People who were more likely to be accused were those who were at the most vulnerable, who were the most out step vulnerable in community. And so I feel like Salem is an instructive moment for that, because here's this moment where, in the course of being convinced of our total moral authority and correctness, a huge miscarriage of justice took place.
[00:51:41] And I think that's a really difficult thing to reconcile. And I think especially for a country like ours, where also so many of us are brought up to look to the colonial period for our origin, that we're told, rightly or wrongly, that we are taught to look into the 18th, and to a lesser [00:52:00] extent the 17th century, and see in it the seeds of the country that we would become.
[00:52:04] Maybe that's another way of thinking about it. Like another way of thinking about it, is it more productive to think about what we want the future to look like than it is to try to think about what the past has to tell us? That's a question. That's a question that I think is interesting. One, particularly for an intentional community like ours. We have, we get to reinvent ourselves as a country, and we get to decide, and what kind of place do we want to be? Do we want to be the kind of place that protects vulnerable people? Do we want to be the kind of place that protects people who are at risk, who are different from us, who are angry, who are grumpy, who read too many books? I would prefer to live in a place that protects those kinds of people. But we get to choose We choose who we protect.
[00:52:47] Sarah Jack: We can make that choice, and not only is it going to stop suffering here, there are places in this world that are still totally captured [00:53:00] by doing the wrong thing, thinking they're doing the right thing, witch hunting. This discussion it is about us here, but it's about us there.
[00:53:10] You have referred to time so much. That is such a strong piece of this. Even in Conversion, one of the simple quotes you have says, "any number of things could happen in the time it took to go down the hall." You like go right to the time thing. And today when you started talking, you talked about time. And I look at the history, I look at us now, how do we all get caught up on this witch-hunting mentality and start looking out for humanity and protecting other?
[00:53:42] Katherine Howe: It's a hard thing. It's a really hard thing. And I wish I had easy answers for it. I think simply the act of reflection and awareness is an important one. Stopping to interrogate what our assumptions are.
[00:53:56] Josh Hutchinson: We've talked about a lot of heavy things. [00:54:00] I wondered if we could switch and discuss your new book project. What can you tell us about it?
[00:54:06] Katherine Howe: Oh, so many things. So I'm obsessed with pirates, who isn't? Hopefully, the answer is everyone is obsessed with pirates.
[00:54:13] So I have a book coming out in fall, and I think they're gonna let me keep the title. And you. Okay, Josh, Sarah, you guys have to tell me what you think of the title. You ready? So get comfortable, here it is: A True Account of Hannah Masury's Sojourn Amongst the Pyrates, Written by Herself. That's the title. It's a mouthful.
[00:54:30] It starts in Boston in 1726 at a very real an actual pirate trial that really did happen. Like most of my stuff, it's, it is grounded in actual facts and then becomes what I'm describing as a little bit like Gone Girl meets Treasure Island. And I had so much fun with it, and I'm really excited about it. And it is a little bit of a departure from what I've done, but it is about a girl, Hannah Masury, who has to disguise herself in order to escape some pretty heavy circumstances. And [00:55:00] she ends up basically stealing away on what turns out to be a pirate ship. And we have to follow her on her adventures.
[00:55:06] And I have so much fun with some basic pirate tropes. There is treasure, there is a parrot. It's so much fun, and there's also some, a little bit of romance, and I have the most fun ever.
[00:55:18] Josh Hutchinson: Sounds like a fun one to read.
[00:55:22] Katherine Howe: I really hope so.
[00:55:24] Sarah Jack: I'm so delighted by what I just heard.
[00:55:28] Katherine Howe: That makes me very happy. Makes me very happy. It's weird because it's one of the, it's probably the most violent book I've written. If y'all have read my stuff, then you know I'm a teensy bit squeemish and shy away from. So there's some violence in this book, but what's strange about it is, I didn't invent any of it. It is actually all from historical record. I take no responsibility whatsoever for any of the stuff that happens in this book, because it all ripped from the headlines. It all really happened.
[00:55:55] Josh Hutchinson: And was Hannah herself based on a real person?[00:56:00]
[00:56:00] Katherine Howe: Hannah is based on a couple of people. She's inspired in part by real accounts of Anne Bonny and Mary Read, who are two working-class women, who ended up disguising themselves as men and going raiding in Jamaica at the end of the 17th century. They were real people ,and there was a real Hannah Masury ,who I talk about a little bit in the author's note of the book. She was a 19th-century person, and she ended up, I was inspired when I came across her. She was the wife of a ship captain. She was married to a ship captain, and she ended up putting down a mutiny by herself, armed only with a pistol, in the Pacific Ocean.
[00:56:39] And so I read about her, and she didn't have any children, and I was like, "oh my gosh, I am obsessed with you." And so I decided to name my awesome pirate after her. Hannah, Hannah comes from a couple of different sources, but I really like her as a person. She's a tough character .
[00:56:56] Josh Hutchinson: Sounds like it. You said that it's set [00:57:00] around a pirate trial in Boston?
[00:57:03] Katherine Howe: Yeah, it starts, the action starts in Boston in 1726, and in 1726, it's the end of the golden age of piracy. It's actually funny that the Salem period, like the witch craze, the end of the witch craze and golden age of piracy are at the same time period, which I think is interesting. And a guy named William Fly was tried as a pirate, and the person who ministered to him and preached about him was none other than Cotton Mather .
[00:57:32] So Cotton Mather by then was this like hugely famous, successful cleric. He was really rich. He was, like, had a very popular ministry and so he had taken it upon himself to crusade against piracy. So he tries to bring William Fly and his compatriots back to God, and he's there when they're hanged. William Fly was hanged, and then he was gibbeted. He was, his body was hung in chains on a tiny island in the Boston Harbor Islands and [00:58:00] left there to rot. He was really avid as a warning to other people who might go out on the account, which is a way of describing going, turning pirate.
[00:58:09] And so I was fascinated by this. It was only a hundred years later that excursion boats are starting to leave Boston. Like steam boats are going from Boston to Nahant. This is no time all. To think that you could go by Nixes Mate, which is where William Fly was hanged and chained. You could go by there and to see you remnant oft remain dangling there.
[00:58:29] So that's where the action begins at William Fly's trial, and things even crazier.
[00:58:36] Josh Hutchinson: Sounds like a fun ride. .
[00:58:38] Katherine Howe: I'm excited for it. I'm not sure when it's coming out. I think it's gonna be November, 2023. So it's coming up.
[00:58:46] Josh Hutchinson: Here's Sarah with an important update on what's happening now in your world.
[00:58:51] Sarah Jack: Thank you for listening a few minutes longer to hear End Witch Hunts World Advocacy News. How many innocent world citizens [00:59:00] is it okay to accept as suffering from violent brutalization, due to harmful practices related to accusations of harmful witchcraft and ritual attacks? These attacks are happening now to thousands of innocent people, who are not causing supernatural harm but are being punished by their community, as if they are the ultimate explanation.
[00:59:20] They are innocent, not dangerous witches. These attacks are happening across countries of Africa and Asia. Please see the show notes for links to read about how some countries have advocacy groups working to intercede. When there is not an answer for unexpected bad luck, unfortunate death, or personal misfortune, blaming others for supernatural malevolence is the actual crime. This witch fear is still causing unfounded, violent attacks against women, children, and sometimes men. Listen and watch for the reports. These attacks are reported on.
[00:59:55] The Northern Ireland borough of Larne wants to [01:00:00] commemorate eight Witch trial victims from the Islandmagee Witch Trial that took place on March 31st, 1711. A borough counselor raised questions very recently of whether the eight women and a man who were found guilty of witchcraft were actually innocent. In the trial era, using witchcraft was a covenant with the devil against the victims. When this counselor questioned if it is within the counsel's capacity to say they were innocent, he's questioning if the accused were indeed working with the devil himself to cause harm.
[01:00:32] Is it within human capacity to not assign witch harm guilt onto others? I want to answer that question right now. Yes, it is within our capacity to stop questioning other people about their status as a supernaturally harmful witch. It is our duty to stop questioning accused witch innocence, past or present. These accused people were not, and today's accused witches are not, causing the supernatural harm that is feared of them.
[01:00:59] [01:01:00] This week, academic research was published that is "a new global data set on contemporary witchcraft beliefs ." It has determined that witchcraft beliefs cut across sociodemographic groups, but are less widespread among the more educated and economically secure. Country-level variation in the prevalence of witchcraft beliefs is systematically linked to a number of cultural, institutional, psychological, and socioeconomic characteristics. Altogether, the resulting data set covers more than 140,000 individuals from 95 countries and territories and 5 continents. Over 40% of all survey respondents claim to believe in witchcraft. Stay tuned for a discussion on this research outcome. Find a link to the report in the show notes.
[01:01:48] While we watch and wait, let's support the victims across the world where innocent people are being targeted by superstitious sphere. Support them by acknowledging and sharing their stories. Please use all your communication channels to be an [01:02:00] intervener and stand with them. The world must stop hunting witches. Please follow our End Witch Hunt movement on Twitter @_endwitchhunts. And visit our website, endwitchhunts.org.
[01:02:11] Josh Hutchinson: Thank you, Sarah, for that eye-opening update.
[01:02:16] Thank you for listening to Thou Shalt Not Suffer: The Witch Trial Podcast.
[01:02:21] Sarah Jack: Join us next week for a special Connecticut witch trial victim descendant episode.
[01:02:31] Josh Hutchinson: And join us in our efforts to end modern witch hunts. Go to endwitchhunts.Org.
[01:02:38] Sarah Jack: Subscribe to our podcast wherever you listen.
[01:02:41] Josh Hutchinson: Visit thoushaltnotsuffer.com.
[01:02:44] Sarah Jack: Remember to tell your friends that you love what you've been hearing on Thou Shalt Not Suffer, so that they will not miss out.
[01:02:52] Josh Hutchinson: Have a great today and a beautiful tomorrow.
[01:02:56] [01:03:00]
[00:00:00] Josh Hutchinson: "Thou shalt not suffer a witch to live." Exodus 22:18
[00:00:05] Welcome to another episode of Thou Shalt Not Suffer: The Witch Trial Podcast. I'm Josh Hutchinson.
[00:00:31] Sarah Jack: And I'm Sarah Jack.
[00:00:34] Josh Hutchinson: Today we're talking to Annika Hylmo and Cassandra Roberts Hesseltine. Their documentary, The Last Witch, covers the exoneration of Elizabeth Johnson Jr., the "Last Witch" of Salem to have her name cleared.
[00:00:49] Sarah Jack: Because you like the show, please share it with your friends, family, and followers.
[00:00:54] Josh Hutchinson: I'm looking forward to today's episode. I think we'll have a deep, [00:01:00] powerful conversation with Annika and Cassandra, and looking forward to diving into how and why we hunt witches with them, what they've learned from doing their documentary.
[00:01:15] Sarah Jack: Yeah, I'm really excited to get to talk to them directly. I've really enjoyed their Facebook Live updates on their work, but we're gonna get so much more tonight.
[00:01:27] Josh Hutchinson: We are, and speaking of getting more, Thanksgiving is next week.
[00:01:31] Sarah Jack: I have my turkey. It's not thawed yet, but I have it.
[00:01:36] Josh Hutchinson: Yeah, don't thaw a week ahead of time. I wouldn't wanna eat a week old Turkey.
[00:01:41] Sarah Jack: There's this movie that I watch every Thanksgiving if I can get it. It's Home for the Holidays with Holly Hunter and Dylan McDermott and Robert Downey Jr.
[00:01:54] Have you seen it?
[00:01:55] Josh Hutchinson: I think I've seen that. I don't remember it though.
[00:01:58] Sarah Jack: Love that [00:02:00] movie. And it's all about frustrating family dynamics, and the sister brings a Neutra bird.
[00:02:09] Josh Hutchinson: What is a Neutra bird?
[00:02:11] Sarah Jack: I I have no idea, but it was like a special health. They called it a Neutra bird or Neutry bird, and she ends up wearing it.
[00:02:18] Josh Hutchinson: Oh, like Joey and the turkey in Friends?
[00:02:21] Sarah Jack: Oh yeah. See that's what we should talk about is Friends.
[00:02:25] Josh Hutchinson: I wanna talk about Planes, Trains, and Automobiles. That's my favorite Thanksgiving movie.
[00:02:30] Sarah Jack: That is up there. That is up there.
[00:02:34] Josh Hutchinson: That's the classic Thanksgiving movie.
[00:02:38] Sarah Jack: Josh, let's hear some history about Elizabeth Johnson Jr.
[00:02:42] Josh Hutchinson: Elizabeth Johnson, Jr. was an unfortunate victim of the Salem Witch Trials. Elizabeth Johnson Jr. was the granddaughter of Reverend Francis Dane of Andover, but, more importantly, she was the first cousin, once removed of Martha Carrier, who Cotton Mather described [00:03:00] as the Queen of Hell and whose family were basically all arrested during the Salem Witch Trials.
[00:03:09] Elizabeth Johnson, Jr. was 22 at the time of her arrest. Her father Steven Johnson had died in 1690, due to a smallpox outbreak that was blamed on Martha Carrier. Elizabeth Johnson, Jr. was arrested shortly before August 10th, 1692, along with her second cousins, Sarah and Thomas Carrier, children of Martha.
[00:03:34] Elizabeth was examined by magistrate Dudley Bradstreet on August 10, and she did confess. She was alleged to have afflicted Sarah Phelps with the help of Sarah and Thomas Carrier. Sarah Phelps was the daughter of Samuel Phelps and the niece of recently deceased Elizabeth Phelps Ballard, the woman for [00:04:00] whom the Andover witch-hunt really started, when her husband invited afflicted girls from Salem Village to come up and detect witches. Elizabeth confessed to afflicting Sarah Phelps, Ann Putnam, Mary Walcott, Lawrence Lacey, Benjamin Abbott, a child of Ephraim Davis, two children of James Fry, the children of Abraham Foster, and Elizabeth Phelps Ballard, who died.
[00:04:28] Elizabeth stated that she had been a witch for four years. She became a witch at her cousin Martha Carrier's house, and in 1689 she was baptized by the devil by having her head dipped in Martha Carrier's well. She also scratched the devil's book with her finger to sign the covenant with him. She was present at a witch sacrament, where red bread and blood wine were served. All the witches there pledged to pull down the Kingdom of Christ and [00:05:00] set up the Devil's Kingdom.
[00:05:02] While she confessed, she also accused Martha Carrier, George Burroughs, Martha Toothaker's two children, Richard Carrier, Sarah Carrier, Mary Lacey, Sr., Mary Lacey, Jr., John Floyd, and Daniel Eames. She confessed to using puppets and she showed a place on her knuckle, where her familiar suckled her and said that there were two more places that she couldn't reveal. So women searched her body, and they found one behind her arm, but didn't mention any other.
[00:05:36] And now after 330 years, her name has finally been cleared, the last of the convicted Salem witches to have that done.
[00:05:48] Sarah Jack: Thank you for all of that information on Elizabeth Johnson, Jr.'s life and for making her experience something that we know about.
[00:05:58] Josh Hutchinson: You're [00:06:00] welcome, and I forgot one detail. She sold her soul to the Devil for one shilling, which is just a bunch of pennies, 5 cents worth, a nickel. She sold herself to the devil. And she never got paid. The devil never paid up anybody who confessed to covenanting with him during the Salem witch trials. Never once did the guy actually do what he said he would do.
[00:06:28] Sarah Jack: That sounds like him.
[00:06:30] Josh Hutchinson: Yeah, he's a rascal.
[00:06:33] Sarah Jack: Yeah, he's a liar.
[00:06:35] Josh Hutchinson: The Prince of Liars.
[00:06:36] Sarah Jack: Welcome to Annika Hylmo and Cassandra Roberts Hesseltine of The Last Witch, a documentary about the work of a middle school teacher and her students to exonerate Elizabeth Johnson Jr., the last person convicted during the Salem Witch Trials to be cleared.
[00:06:53] We would like to start out by finding out who was the last witch.
[00:06:58] Annika Hylmo: The last witch, it depends on [00:07:00] how you see it, depends on what you consider to be a witch. But the last convicted witch from the Salem Witch Trials was Elizabeth Johnson Jr., who was just exonerated on July 28th, 2022, three hundred and twenty-nine years after she was convicted. So with that, I guess you could say that she was the last witch from the Salem Witch Trials, and that kind of ended the Salem Witch Trials.
[00:07:28] Sarah Jack: When I saw how you listed that on your social media, the end of them, I thought that's really a strong statement and thought, and that's a wrap. So that's really powerful.
[00:07:41] Cassandra Roberts Hesseltine: Yeah, we felt that way too. I think Annika came up with it first, and she said that, and it was like, "wait, you're right."
[00:07:46] Oh my gosh. It's, it made history and it like closed a chapter in history. Not all the way, there's still more obviously other people that haven't been exonerated, like in Connecticut and other places around the world, but also and still the lasting effects of it. But [00:08:00] definitely that particular chapter felt like it had come to a close.
[00:08:04] Annika Hylmo: It's incredible when you start to think about it that it's been almost 330 years, right? And that for all this time that somebody could be considered to be a witch. And it raises, I think, a lot of questions about what we believe to be a witch, who is a witch, who isn't a witch, who's culpable, and how we treat people, as well as all the issues that you can trace back to the Salem Witch Trials. History and present are so intertwined, and we tend to forget that history is, it's happening now, and we're a part of all of this.
[00:08:42] So the fact that this took 330 years for simplicity to get taken care of makes me wonder sometimes what things we're dealing with now that it will take 330 years to clear and set things right.
[00:08:58] Sarah Jack: None of us are gonna allow that. [00:09:00] Are we ?
[00:09:00] Annika Hylmo: Let's hope not.
[00:09:02] Sarah Jack: Can you tell us a little bit about where she lived, how old she was, how long she was in prison, a little bit about her experience?
[00:09:10] Annika Hylmo: We don't know an awful lot about her, to be honest. We have snippets of information about her. We know that she lived in what is today, North Andover, Massachusetts, which is outside of Salem. We know that she was about 22 at the time of the witch trials, and we know that she was not married. She did not have children.
[00:09:32] And we know that she may have been a little bit different. There was talk of her being simplish. She, there was talk of her being simple-minded, and that came up on a couple of occasions in some of the documents. We also know that she was the granddaughter of Reverend Dane, of Reverend Francis Dane, who was the elder clergyman in town at the time.
[00:09:56] But as far as any other specifics, we [00:10:00] know very little. We can assume things. We can assume that she probably lived with family, for example. We do know that she was examined, and that's another word of being like really threatened, because these were very threatening circumstances. In 1692, early fall of 1692, she was then in prison, we assume, but we don't know because some of them were let out temporarily, so we don't know the exact circumstances, but until January of 1693, when her grandfather wrote a letter where he stated that she was simplish at best, but about a week after that she was convicted and sentenced to hang. At the time, the governor of Massachusetts had already pardoned everybody, so she wasn't going to actually hang, but she was imprisoned, from what we understand, a little bit longer.
[00:10:59] We do [00:11:00] have a sense that she was supposed to hang early February. That did not happen because of the pardon, but it wasn't like people let go of this thing about witch hunts and witch trials and witchcraft. It was just that the governor had said no, and there's an end to it. From there, we don't know much about her.
[00:11:16] We know that she probably owned some property. She tried to get restitution for the time that she was in prison. Basically, people had to pay their own way, and she tried to get that money back at one point. We know that she sold some property at one point and that she probably died when she was, I think, in her seventies.
[00:11:35] But we know very little about her circumstances after the trials, before the trials. She was, in many ways, one of us. Most of us, you don't know exactly who we are, what we do, even with social media, That's our modern day version of gossip, but you don't really know that much about each one of us. And for many of us, once we are gone, we're gone, as much as we'd like to think otherwise. So [00:12:00] she's somebody that could be anyone of us at the time and now, and that's what makes her so compelling. One of many reasons.
[00:12:09] Josh Hutchinson: That reputation sticks with the person through the rest of their life and well beyond.
[00:12:15] Annika Hylmo: And the interesting thing about that is that the whole connection to the witch trials is profound. When you look at people that have some kind of connection and who you are related to, there's a big difference when you talk to people who consider themselves to be related to somebody who was a witch compared to somebody who was an accuser compared to somebody who was a judge. That still is part of modern day community, and that has not let go.
[00:12:45] Cassandra Roberts Hesseltine: And, unfortunately, I'm related to all three , so I'm confused with my feelings. But yeah, it is true. When we met descendants who were descendants or relatives of people that were accused or witches that were actually executed, [00:13:00] the pain is still pretty strongly, especially with ones that grew up on the east coast, knew about their heritage their whole life.
[00:13:06] And then you have the accusers. I'm a direct descendant actually of an accuser, joseph Ballard, who actually, because of him and his wife, who was ill at the time, is why the Salem girls were brought over to Andover and why people were then accused in Andover's from my grandfather.
[00:13:21] And I'm actually a cousin through marriage of Elizabeth, as well. So I'm related, and then I'm related to a few that were executed, and I'm related to Judge John Hathorne, which he wasn't the nicest of people. And it can be confusing and also feel, wow, what a timeframe of what went through with all these people.
[00:13:39] I can't imagine being a direct descendant of someone who accused and caused more people to be accused than in Salem itself. There is a guilt that came on when I first learned about it, but I wasn't raised with this. I had to learn about it about ten years ago. Until then, it was a story that happened to someone else.
[00:13:56] But yeah, as Annika says it's interesting when we've talked to other descendants, [00:14:00] relatives of what that has carried on for them.
[00:14:03] Josh Hutchinson: Sarah and I are both descendants. Sarah's a descendant of Rebecca Nurse and her sister Mary Esty. I'm a descendant of Mary Esty and found family connections to several dozen people involved. So I have that thing of being related to judges and jury and accusers and everyone, and it brings up conflicting feelings.
[00:14:30] You try to understand what each of those people was thinking and what their experience was, and that fear of witches was so real back then that kind of understand where they were coming from, but it still doesn't make it better.
[00:14:47] Cassandra Roberts Hesseltine: Josh, when we first started our project, it was actually a narrative feature film that we were working on, a story of about Andover and what happened there. A lot of people have done stories on Salem, so we were wanting to make a movie [00:15:00] about a different version or portion of what happened. And Annika had actually brought that up, and I thought that was really lovely of seeing the humanity, cuz I had the guilt of, oh no, my grandfather, did this horrible thing.
[00:15:11] And she's, " but he was in love with his wife and she knew, and they had real fears and this was their religion and their beliefs". And that really actually helped me. So thank you, Annika. With that portion. At the time as well, when we started, I didn't realize actually I was related to so many other people at the time. I only thought it was related to the accuser. But as Annika says, they all, they all had to marry each other and everything. It was such a small town. And and so you end up, if you're related to one, you're probably related to a few.
[00:15:35] Josh Hutchinson: Does the film explain why she was overlooked?
[00:15:40] Annika Hylmo: That's one of the big questions why she was overlooked, and there's really no good answer, except that it makes for really good drama, because once we discovered this story, it came about because there was an article about school teacher Carrie LaPierre and her middle school students who were [00:16:00] working to study the case of Elizabeth Johnson Junior and to exonerate her from the witch trials and working together with Senator Dizoglio to get that.
[00:16:08] So in digging into this story and asking people who were in some way connected to Salem, in some way connected to the witch trials and go, "so why do you think that she was not cleared?" Because there were others who have been exonerated various phases as we know. The last group before her was in 2001.
[00:16:31] And so the question is, why was she left out and why is there only one? Why is she the last one? And the response that inevitably came up was that they just forgot about her, and it became an echo. They just forgot about her. They just forgot about her. They just forgot about her. And it got to be a little bit eerie.
[00:16:50] Almost there's a conspiracy theory around this, which opens up a number of questions, right? So why would you forget somebody who was a [00:17:00] member of your family? Why would you forget somebody who was convicted of witchcraft during such an important time and that's been studied so much. And there are probably a number of reasons why she was forgotten, overlooked, and ultimately considered to be unimportant, which is a critical part of this when we're gonna be going into some of this, during the story, during the documentary, and obviously dig deeper.
[00:17:29] But for our purposes today, and remembering the contemporary side of this is that she did not have kids. She was a single woman who was a little bit different in some way. We don't wanna go back and give her a diagnosis because that's not fair to her. It's not fair to history. And back in the day, people did not have psychiatrists and other people to help them out, but she was different in some way.
[00:17:58] And you take all of [00:18:00] those elements, plus the fact that this was a big, dark shadow that was cast over the communities. Nobody really wanted to talk about it. Nobody really wanted to talk about the Salem witch trials. People tried to figure out how to move on through marriage, in some cases by moving away, in some cases by running away. We have a lot of people that disappeared after the witch trials.
[00:18:24] And for Elizabeth, she probably lived with her family afterwards for a while, but she didn't have descendants. And when you don't have descendants, you're much easier to forget. It's like society is saying that you don't matter if you don't have descendants. So that's a really big and important thing for us to look at is when do you stop mattering? And if you don't have kids, do single people matter less than people who are married or people who have kids? We know that women then and now are still more likely to be struggling financially, economically, for [00:19:00] example.
[00:19:00] So some of those issues that she would've been dealing with then that would make her less important to people around her are probably the reasons for why she kept being forgotten. All the people that have been exonerated since have had family members that have been speaking for them. We know Rebecca, Nurse's family, for example, have been integral in making sure that she was never forgotten.
[00:19:26] Some of the other families tried to move on and just forget, but Elizabeth didn't have anybody speaking up for her, and to me that is one really important question and lesson to be taken away from this is who are we as individuals today when we are overlooking people, where we're not paying attention to that one person who's alone by themselves, when we walk by somebody who is not connected, who doesn't have a family, the same way, somebody who doesn't have kids, who [00:20:00] might need a little bit of support, and how often do we do that without stopping to think about it? Because that's probably what happened to Elizabeth back then.
[00:20:09] Sarah Jack: Yeah, that is very powerful. I just think about how unfortunate for her experience that the exoneration didn't happen for her and during her lifetime or even in a quick amount of time, but it's really giving us a lot of power today to do something with it for these people that are getting looked over. And also, when I saw the exoneration news popping up, it was right before the anniversary of Alice Young's hanging. And I like anything you guys put out, I pushed out and talked about Alice, and I feel like it really was important during the very beginning of the exoneration for the Connecticut witch trials, when that group was forming this [00:21:00] spring, what you guys were doing, about sharing what was happening with Elizabeth with the legislator. That's like another powerful thing. This is one of those things that it was, a grave oversight, but it's also something very powerful today.
[00:21:15] Annika Hylmo: Yeah, it's very much something that's holding up a mirror to us. And for me, that's why it's important to tell this story, because it's asking us to take a look at a lot of the same questions that were happening back then that are happening again today. Historically, we know that Massachusetts didn't have a charter at the time. We know that people were coming out of war. There was a lot of war going on at the same time. They just had a smallpox. This was a community that was settling, and so economically, there was a lot of instability and it was a community that had a lot of young people and not so many elder people, older people. So it was like a pyramid if you look at it that way, in terms of the numbers of people. [00:22:00] And again, a very unstable time when people were trying to figure things out. People were trying to build a new community, and people were trying to recover from famine, from misfortune when it came to crops and trying to find a way to create a new society. And in some ways did, and in some ways they failed.
[00:22:25] And if we look at what's going on around us right now, we're very much at that precipice again, that we can either do what people have done over and over in time, right? Which is to look around and blame somebody else, and point a finger at somebody else, and continue with this black and white thinking where whatever is wrong in the world is somebody else's fault, while we watch and we look around and we see war, we see climate change, we see all sorts of destruction going on around us, we see families being torn apart, we see death [00:23:00] and dying and pandemics taking over regardless of what you think may or may not be. We are seeing a lot of lot similar changes as we're taking place back then.
[00:23:12] And the question for us is really what can we learn from what happened in 1692 so that we don't push ourselves toward the same kind of apocalypse that happened for them at that time? And so that we can really think about what kind of world do we want to live in and create that world, as opposed to jumping on the bandwagon of the latest rumors and misfortune and catastrophe. So what do we wanna do as individuals and as our society? And I think that's a big lesson to think about, because otherwise we're gonna land in the same kind of apocalyptic underworld that they felt like they were in at the time.
[00:23:54] Sarah Jack: Were you surprised at the impact your work is [00:24:00] having, even in the stage, like your research stage and now in a new stage of the film? Has the power of your work been a surprise? Was it your hope to get things rolling in people's minds now at this point of your project?
[00:24:15] Annika Hylmo: That's part of the fun, isn't it? To shake people up a little bit and to get people to think a little bit, and obviously this story is about a story that was already in motion.
[00:24:25] Carrie LaPierre was already working on this based on the work of Richard Hite, who was the one who discovered that Elizabeth was still not exonerated and the wonderful Diana Dizoglio state senator, who pushed this through the Massachusetts Senate. And as you start to look at the story, obviously there's a reason for why we picked doing this.
[00:24:49] It's like this, there's curiosity behind this. This is crazy. There's this, how could this be? And how could this be that there is somebody that's still convicted as a witch from [00:25:00] 1692? And that became the impetus. But as you start to pull at it and things happening in real time, then you start to realize how much there is to this story.
[00:25:13] So then it becomes, how can we have fun with this and challenge people to be a part of it? Because that's, it's fun to challenge people to be a part of it and to listen to people and hear their stories. It's a lot of fun to do that. But as we went on, this, the bill, the initial bill went through this Massachusetts State Senate and then it stalled.
[00:25:37] So there are these moments that you come up against where you go, "this is crazy. Why would they not just sign up on this?" So when other people are starting to step up and saying, "yeah, we also think this is crazy, this is nuts," then you start to feel that community, and when you start having that community that's doing something good or starting to realize that there's something good about this, then [00:26:00] you go, "okay, this is fun."
[00:26:02] And filming the kids, and even seeing the kids in the classroom go from, "yeah, this sucks. We gotta do the school project," which we expected because they're eighth graders. If they weren't like that, then I'd be really worried. But they went from that to go, "yeah, I guess this kind of maybe important."
[00:26:19] And then you realize that they go, "yeah, we're doing something that adults aren't doing. This is cool." So it shifts along the way, and seeing them and seeing everybody else take on and let it grow, I think has been affirming more than anything else. This is something that matters. It's, beyond just the surface level of the story, which is great, like teacher kids exonerating, but the impact, seeing all those accounts start to pop up.
[00:26:55] This was especially in July, when we were doing a ton of social [00:27:00] media outreach, and I know you were both part of that and then responding and answering and everything like that. We did a ton of social media outreach in July, and seeing more and more accounts pop up and more and literally around the world and say, "yeah, we too." So it went from me too to we too when it came to the witches. Was incredible power, incredibly powerful, seeing the story spread, not just here in the US but literally spread around the world, which the original story had as well, when Carrie first started with the project, or when the first articles came out about it that also went around the world, but nothing like this.
[00:27:42] But it's also, I think, giving us hope that we can come together as a community and do the right thing when it comes to many of the people who were convicted back in the day, but also to move forward and really ask [00:28:00] those profound questions about what does this tell us about who we are, about what we need to do? Because we can't stop. If we stop here, we will have more tragedy. And that's what the witch trials, I think, can teach us and tell us.
[00:28:16] Josh Hutchinson: You've touched basically on the central premise of why we're doing this show and our questions that we're looking to have answered as we do this, which are how do we witch-hunt?
[00:28:31] Why do we hunt witches? And how can we possibly stop this behavior because it does continue today. So I thank you for getting into so much detail on that. That was wonder.
[00:28:44] Cassandra Roberts Hesseltine: And I think, in a way you just want everyone to look at your movie and support it, right? We wanted to be able to make the movie. We loved it. We loved the topic. We were already working on a project prior to it. When Annika had discovered what was going on, I said, "oh my gosh, let's work on this."
[00:28:56] So we absolutely were honored when people started [00:29:00] paying attention and when you, yourself, when both of you started paying attention to our project and then it connected us to other witch trials, that was such an honor. I think that's how I look at it now. And as Annika said, the community of building everybody and coming together.
[00:29:13] And I think also one more part that I wanted to mention from earlier, your question earlier was just that, and Annika's mentioned this as well. She, as the director, she points out a lot of these things, and so that's why I keep referring to her, which is great. I'm so honored to have her be able to be so intelligent about it.
[00:29:26] But the middle school news often nowadays is a school shooting. And how amazing is it that this is not that, that this is success, that this is them standing up for someone's rights? This is changing history. Even if they were bored and didn't understand it at times, they did get it at times, and especially, when the senator came to visit them and getting when they were able to do it. And one of the young girls even actually ran into the governor before he even signed off and was like, "you should do this." So it was pretty amazing, to have them fight for something like this.
[00:29:59] Sarah Jack: [00:30:00] It's definitely planting very important seeds.
[00:30:04] Annika Hylmo: And that's how you stop it.
[00:30:05] Cassandra Roberts Hesseltine: Josh is saying, "how do you stop some of this?" And it's I think we do have to start young with this. And inspiring others. Annika's talked about, that the movie being an inspiration to get you to see how can you help, how can you be part of changing history or the story or what story do we wanna write, because if it happened then, and it's echoing now and paralleling, then where are we going? Are we going to a second apocalypse? Are we going to have a situation where people are gonna be collected and told they're witches and hanged? That's seems so unimaginable, but it must have been very odd then too.
[00:30:40] Annika Hylmo: Stop to think about it a little bit, though, this whole thing about witches and witchcraft, which there's a whole question of who is a witch and who isn't a witch. And I think witches are something. We've always had witches around us in some way, whatever, because we designate, we put a label on people, and they happen to be the witches of the time. Even the Bible has [00:31:00] stories about witches, and those, the Bible is based on oral traditions. I think it's something that we've always had with us. And it's something that's morphed at that community. It's a community that's morphed in different ways, and we can go into whole conversation around the connection to theology and spirituality and religion.
[00:31:20] But it is a very interesting phenomenon to look at. Back in the day, in the 1600s, they were superstitious, just like we are superstitious today. So I think that's one place to start really considering how close are we to this? They were very superstitious. They used an almanac, which is basically astrology, and anybody that's ever read their astrological horoscope or something like that, that could have been you.
[00:31:47] They would do little rituals, they will do things and they would have sayings just like we have now. There were some stories of people dying very suddenly and nobody understanding why, and so people came up with an [00:32:00] explanation. So there's a whole range of what that might be. There were, they would sell little booklets about palmistry, about how to read somebody's hand to tell their fortune, that kind of thing.
[00:32:10] During the pandemic, I saw some statistics about Tarot cards, and apparently the sale of Tarot cards went way up during the pandemic. So I would say that anyone who's listening to this, who's got a deck of Tarot cards at home, if we consider that to be your local poppet or your local whatever it might have been back in 1692, this is how close it is. Little things that we say and do, little superstitions that we all have in different ways, like throwing salt over your shoulder for one thing what, whatever it might be, everyone's got something that we do. That could potentially mark us as a witch. Somebody that's really intuitive could be marked as a witch.
[00:32:59] It [00:33:00] happens easier than we think, so that's when it comes to the whole idea of witches, and of course people go into see a psychic, which Salem is these days, very famous for that. It's become a safe haven for people who are psychics and who are spiritually minded, and it's wonderful that it is a safe space in many ways, but it's also telling us how easily this could be potentially be repeated, if we look just at spirituality and women's spirituality in some way.
[00:33:30] And we take the same thing, and we can look at any other community that's different in some way, and how easy it is to say that's you, not me. And then we start to build those walls, and the same challenge comes up. We just had it during this entire pandemic where we had people say, "I believe there's a pandemic. I believe there's a virus." And we had people who said, "no way there is a virus, absolutely not." People are saying that, "of course I'm gonna get [00:34:00] vaccinated and it's the right thing to do." And then people are saying, "no. It's almost like it's the devil's work, right?" It's closer to us than we think, and we can take that image and place it on so many different social issues, so many different circumstances that are very close to us.
[00:34:18] So the whole idea about witch hunts, it's here. That's the thing that, witch hunts are here. Look at politics. Every single time there's an election, somebody's gonna say something and be called a witch or being called a witch hunter, or something along those lines. There's a witch-hunt on this, there's a witch-hunt on that. It happens consistently, and we're all a part of it. The question is, what are we gonna do about it? And then I think another question is, are we doomed ? For want of a better word, are we doomed to constantly repeat this? Because if we've done this for thousands and thousands of years, is this something that's just by [00:35:00] nature, a part of humanity?
[00:35:01] And that I don't know the answer to, and I don't know that I want to know the answer to it either, to be honest.
[00:35:09] Sarah Jack: We've been looking more and more at the modern witch killings that are happening in other parts of the world, and there is a very strong religious superstition tied to it. And so not every community in the world is in the same place as far as the understanding or the tools they have to start changing that next generation. So I just really hope that these powerful words that you're saying today, the power of your documentary the historical part of the documentary is so important. It's interesting cuz you brought up the safe, the safeness of Salem today for those that are practicing, and [00:36:00] it's so how does this all come together without the fear? I just, I want the fear to be. dissipated and yeah, I just really thinking, I've just been really thinking.
[00:36:13] Josh Hutchinson: We haven't in many ways changed very much, but we're hoping that somehow a way to intervene can be found, and these witch hunting behaviors can be stopped.
[00:36:27] They have been going on since basically the beginning of humanity in various forms. Labeling the other, the one you want to scapegoat for all your problems. We saw that with World War II. We've seen that so many times in our own lifetimes. I wanted to thank you for bringing that up.
[00:36:51] Annika Hylmo: It's very real. Yeah. I think we all have superstitions and I think it's it's a big part of psychology and our [00:37:00] superstitions and our fears. They're there for a reason as well. They're there to protect us, so it's not like we want to get rid of it altogether, but to learn to question it and to learn to take action. Too often do we look at something further away, as opposed to looking at what's really close at hand and even how we're talking to each other, how we're expressing things. I've been called a witch. I've been called witchy, and there's probably some truth to that. Do I identify myself as a witch? Not particularly, but depending on what the other person sees in me, then I may well be a witch.
[00:37:39] I think the question though, of how it's expressed and how we're talking to each other, how we're talking about one another, not just when we're in the room, but also when we're not in the room with one another. How do we express respect for somebody else? How do we talk about, [00:38:00] again, going back to that person who's alone, but talk about that person in a respectful way to a point where it feels like, "oh my gosh, that's somebody that I want to invite into my world," as opposed to, "poor so and so that are by themselves." So instead talking about something amazing that they're doing or great sense of humor or whatever it is that person has.
[00:38:25] It's often those little things that where it starts. And that's a personal responsibility that we have, I think each one of us. And probably should find something that really matters to us and stand for that and stand up for it, not be afraid to express an opinion. But would that also take the responsibility of learning about it? So it's not just because somebody said or because you picked it up on the news or social media or something, but really take the time to discover different sides to it. Be curious about [00:39:00] that issue, and then stand up and speak for it, and find somebody that you're going to protect when you're doing it, somebody who might not be as good at speaking about it as you are, but bring them into your fold. So it's certainly, I think, a lot about personal responsibility in this that needs to come out. What can we do as individuals? How can we talk about questions in ways that we might not feel comfortable talking about?
[00:39:26] Cassandra Roberts Hesseltine: And to speak to that, Dr. Samuel Oliner, who I was very fortunate to get to meet. He taught here locally at the university. He really helped foster and coin the phrase of altruism. And he was a teenage boy and during World War II and had to pretend to be German on a, at a ranch that he stumbled upon after his whole family was killed in a mass grave.
[00:39:48] And he, the woman he found out later had always known he really actually was Jewish and saved him and didn't turn him in. And so he studied. Instead of studying the negative [00:40:00] side, which we've been talking about, that energy of that happening, he studied the opposite, which is the answer, some of the answers, I won't say it's the answer, but what Annika was saying of us taking responsibility and caring about someone else. So he studied altruism, and he created a whole facility. He wrote a plethora of books on it. And what he found was that it was a lot of times somebody who, people had more empathy and were more altruistic the more that they were able to see outside their little world.
[00:40:29] So if they traveled, they were the person that was gonna come to a bridge. If they saw a car go over the bridge, they would be the person who would jump into the water to go save someone, versus the spectators who stood and watch. And what made that difference? How do we get more of those people who jump in the water, or who write the letter and say, "no, this is ridiculous? We're not gonna hang or burn people for playing with Tarot cards, things like that." And it basically came down to just be more worldly and be more experienced so that you would have more empathy and realize there's people that do things [00:41:00] different than you. And that's okay.
[00:41:02] They can still exist and we can still coexist and not have to feel so threatened and blame them for the things that we are confused about or don't understand. But how do you teach that to everybody? And some people don't have that, they're not in the space, the mindset, I think, as Annika said, psychology, they're going through a tough time.
[00:41:19] Annika Hylmo: It brings to mind somebody that I met when I was working on my PhD. And my PhD is in communication, which is basically storytelling. That's the simplest way of explaining it to everybody. But I met a researcher back then, his name was George Gerbner, and he studied the impact of mass media, and people who are always watching a lot of news, taking in a lot of the bad news, often feel like it's a very dangerous world of life, bad living in, and as a result, refusing to interact with other people, refusing to make contact with other people and thinking that the world is a lot worse than it actually is.
[00:41:59] [00:42:00] And it strikes me that we had another event, just 2020, and that was the Black Lives Matter movement, which came up very suddenly and not suddenly. It was interesting to talk to people who are very different. I'm very pale skinned in comparison to the vast majority of this world. I have blue eyes, I've got brown hair, and I found that I had such rich conversations with people who didn't look like me and with people who looked like me, and I learned so much about myself and about the world through those conversations. That's something that's open to anyone to have those conversations, to do that outreach.
[00:42:45] And that's also where a lot of this is going to start. It's dared to have a conversation who isn't like you, who doesn't have the same belief system as you, who might be [00:43:00] different, whether it's economically, it's spiritually, it's sexually, it's ethnically, whatever it might be. Those conversations are so powerful because they teach you something about you at the same time as it opens up to the rest of the world.
[00:43:17] So I think, just like what Cassandra was saying, it's that really that connecting and seeing how you can connect with other people. There's a lot of psychology in this and a lot of opportunity for us to step across those boundaries, to step outside of that fear zone a little bit and go, "hey, this is fun. I like hanging out with you. Let's do this."
[00:43:40] Josh Hutchinson: Yeah, that's such an excellent point about connecting with people who could alternatively be seen as the other and avoided. One thing, one big step towards getting rid of this witch hunting behavior is exactly that, embracing [00:44:00] people with different beliefs, different appearances, different backgrounds and connecting. But it's still the problem of how do we get everyone to embrace that?
[00:44:12] Annika Hylmo: I think that we need to open up to curiosity a lot more in this world compared to where we might have been. And I actually think that's a lesson, too, that we have to learn from the 1600s, because their experience was very different with the world compared to ours. Theirs was one of all the senses, and we are not using all of our senses anymore. And with that, we've lost some curiosity. And I think this is actually a really important point that we need to not just go, "oh, we don't wanna be at all like the 1600s" But there are some ways, at least for me, that I wanna be more like the 1600s and that use of all the senses, to me it's really tied to curiosity.
[00:44:54] It's like it's stepping outside, being outdoors a little bit and just check in with your senses. Being curious [00:45:00] about that. What does it feel like? Is it warm? Is it cold? Is it windy? What am I tasting? And sometimes if you're lucky enough that you come across something that you could get a bite of along the way, or that experience that you're touching something touch is so incredible. I love walking up and down the street, and sometimes I'll just grab a bit of rosemary, and I'll smell it, and I'll touch it, and it feels a little bit oily, and it smells really good, and it just pops me, wakes me up a little bit.
[00:45:27] That sense of curiosity with the natural world is something that people had back in the 1600s, because that was part of their life. They didn't have streetlights the way that we do, and so they had to be curious about the shadows at night. They had to be curious about how to grow their crops, about all of those things.
[00:45:49] And I think that kind of curiosity at a very basic level is something that we've lost. But it's a step toward connecting, [00:46:00] cuz that lets us connect with ourself and then connecting with other people as well. That, and that's something that we all have. That's something that people, you're never gonna be able to take that away from us, but as long as all we do is look at a screen all day long, then we'll forget how to do that.
[00:46:15] Cassandra Roberts Hesseltine: I think that there is that connecting, like what she said. And then there's also not labeling too, so there's a thing that we should be doing and something maybe we need to also stop doing. I had to take a whole class as part of my degree on labels and what it does to a society when we label.
[00:46:29] Besides being, through my mother's side being related to the witch trials, I'm also half Mexican through my biological father's side, but a lot of people look at me and think, You're not Mexican. Where's your accent?
[00:46:41] I've actually been told, "where's your accent? Were you born in Mexico?" And I giggle, and I'm like, "no, I read white, I appear white, but I am Mexican too." And stop having these labels and then be curious, as Annika said. Be able to wonder what's going on and inquire. And those same [00:47:00] exact elements that she was talking about with nature. We could do with people too. Find out more about them. Find out what makes them, instead of labeling them as this thing, and then that thing becomes bad.
[00:47:08] Annika Hylmo: The labeling thing is actually a really good thing to look at, and it's an opportunity to look at a little bit for each one of us as individuals, because there's a whole movement now that lets people self identify and self label, right? So do you want, what pronouns do you wanna use? And how you react to that has a lot to do with, or tells you a lot about how comfortable you are in a world that isn't so clear, so specific.
[00:47:37] Again, this is what happened in 1692, that things were not clear, crystal clear to people, something as small or big, depending on your worldview and how, what your comfort level is as having people label themselves, self-identify, and/or asking you what your pronouns are and/or getting [00:48:00] comfortable using those pronouns when you're not comfortable, you've never done it before. It's something completely new to you in a small way.
[00:48:10] That encapsulates what people were dealing with back in 1692, because there was so much ambiguity around them. And taking that opportunity to really think about that and then to act on it to say, "maybe I am gonna be making it a little bit more effort to step up and use the pronouns that someone else wants me to use and embrace." That's a really small, large step that everybody can take. And that's the kind of thing that I think we need to look for. It's what are the small things that we can do as individuals and hold ourselves personally accountable for.
[00:48:51] Sarah Jack: And when everybody goes out and does these very important things that Annika and Cassandra are [00:49:00] recommending, talk about that experience. I think that once you've had a new experience, be brave enough to talk about it with other people.
[00:49:09] Annika Hylmo: And if you feel like you wanna go to church, if you wanna go to synagogue, you wanna go to mosque, please do. If you wanna be out in nature, if that's where you find your spirituality, please do. If you find that doing something creative, artistic is your spirituality, please do. Whatever it is, talk to animals, go for a long walk, sit on the beach, yoga. Whatever it is, take the time to experience spirituality every day. That will help us a lot too.
[00:49:38] Josh Hutchinson: I personally, I just wanna say I love talking to animals. I find that to be very therapeutic, if nothing else, engaging with them and I love engaging with nature in general. So I'm glad you brought that up and the curiosity with our senses that we need to engage all five again. That's a good [00:50:00] point.
[00:50:00] I think what you're doing with the film and what you've done with the conversation so far today is just so important in so many ways. How can people support the documentary?
[00:50:14] Cassandra Roberts Hesseltine: There's a couple different ways they can. As Annika said, definitely, reach out to us, tell us their stories. It helps educate us, helps us know more of what's going on. We can't be everywhere at all times. We weren't fully aware of everything that was going on in Connecticut until you reached out to us, so helpful. That is so helpful. So that's one way. Following us on all the social medias. If people do that, obviously we hope that everyone uses it for the right reasons, but following where the project is, commenting participating. Facebook, Instagram, we do a little Twitter. And then we have a website. People can, stop and check out and see where we are with the project.
[00:50:48] And then, if inclined, we always understand this is the awkward part, but we are self-funding as of right now and the contributions and we're working on our funding for the bigger project. So [00:51:00] that's obviously a big way would be help us get it made, help us get the word out by helping contribute to actually the process of making the film.
[00:51:08] Annika Hylmo: And I would add to that, that if there are nonprofits out there that would be interested in learning more about this project and to see where there is a cause, where there might be an overlay, reach out to us because this is a community effort and there may well be a way that we could partner on this.
[00:51:27] Josh Hutchinson: Great. And we'll have links in the show notes to your website and to your contact form on there, as well.
[00:51:36] Annika Hylmo: Thank you, and a huge shout out to these kids in Massachusetts. They are incredible, amazing. Were it not for these middle school kids, two years worth of middle schoolers from North Andover Middle School.
[00:51:50] If it weren't for them and the work that they did together with our teacher, Carrie LaPierre, we would not be sitting here today. We would not be making the documentary, and we wouldn't be [00:52:00] having this conversation. So guys, thank you to North and over Middle School, cuz you guys are amazing.
[00:52:07] Josh Hutchinson: This has been such a great conversation. In many ways don't want it to end. I thank you both for your powerful insights into humanity and the things that we can be working on to improve ourselves. Thank you for that.
[00:52:24] Sarah Jack: Welcome to this episode's Witchcraft Fear Victim Advocacy Report, sponsored by End Witch Hunts News. You have been hearing Witch Hunt Happenings in Your World from me. Who has heard about these crimes from you? Have you looked up any news? Have you checked out the Africa advocacy links in our episode show notes? Who did you say you have mentioned it to?
[00:52:45] This week I attended the Colorado Podcaster's Meetup events sponsored by Podfest Expo and others at the Great Divide Brewery in Denver. I enjoyed meeting other creative conversors out here in the West who run various podcasts of their own. Check Thou [00:53:00] Shalt Not Suffer's podcast social media to see all of us.
[00:53:03] I had the chance to tell these podcasters that witch hunts are a very relevant conversation. I talked about the Connecticut Witch Trial Exoneration Project, and that Alice Young, the first accused Witch, executed in the American colonies, died in Hartford 375 years ago and is still waiting for her good name to be restored.
[00:53:23] She was not using witchcraft to harm others. Neither were the dozens of others accused in the Connecticut colony. If she and the other 10 hanged for witchcraft are exonerated by the state of Connecticut, it will be because we advocated for them. Also, those who have been cleared and memorialized by Massachusetts were not harming others with witchcraft. This week, our episode was about Elizabeth Johnson, Jr. of Andover, Massachusetts, and how she was finally advocated for after she remained overlooked in previous Salem Witch Trial exoneration efforts. Each of these exoneration efforts happened because of advocacy from humans like you. It didn't just occur [00:54:00] for Elizabeth because she was actually not a harmful Witch, but it happened because a mighty, collaborative effort from the community spanning young and old came together to make it happen. Likewise, efforts to stop the witch attacks in Asia and Africa must come from other people, people who can use their voice to talk about it and to stand against it.
[00:54:20] This month, a woman lost her life due to superstition fears in the Gaia District of Bihar in the Jarkhand state of India. She was burned alive at her home after neighbors accused her of being a witch. She was 45. You can find a news link in our episode notes.
[00:54:38] Pre-pandemic, Global Journalist reported this, "for many, witch trials may seem like a relic of early colonial America. But in fact witch-hunting is still a feature of rural life today around the world. One place where it's prevalent is India. On average, an Indian woman is killed every other day after being accused of witchcraft, according to government [00:55:00] statistics. Many are tortured or publicly humiliated before being burned, stabbed or beaten to death."
[00:55:07] I will be researching and reporting more in India. While we watch and wait, let's support the victims in India and across the world where innocent people are being targeted by superstitious fear. Support them by acknowledging and sharing their stories. Please use all your communication channels to be an intervener and stand with them.
[00:55:24] The world must stop hunting witches. Please follow our End Witch Hunts movement on Twitter @_endwitchhunts. And visit our website, endwitchhunts.org.
[00:55:35] Josh Hutchinson: Thank you, Sarah, for that moving and powerful update.
[00:55:39] Sarah Jack: You're welcome.
[00:55:41] Josh Hutchinson: And thank you for listening to Thou Shalt Not Suffer: The Witch Trial Podcast.
[00:55:45] Sarah Jack: Join us next week for our guest, Greg Houle, an author writing a book about the Salem Putnams.
[00:55:53] Josh Hutchinson: Subscribe or follow wherever you get your podcasts.
[00:55:56] Sarah Jack: Visit thoushaltnotsuffer.com often.[00:56:00]
[00:56:00] Josh Hutchinson: And join our Discord for discussion of our episodes. Link in the show notes.
[00:56:06] Sarah Jack: Follow us on social media, links in description.
[00:56:11] Josh Hutchinson: And remember to tell your friends and family and coworkers, and shout it from a mountaintop, about Thou Shalt Not Suffer: The Witch Trial Podcast.
[00:56:22] Sarah Jack: So long for now.
[00:56:23] Josh Hutchinson: Have a great today and a beautiful tomorrow.
[00:56:27]
Josh Hutchinson and Sarah Jack present historian Maya Rook. She is a cultural historian, educator, and host of Illusory Time and Salem Oracle, and a yoga and meditation instructor. We discuss Salem Witch Trials folklore, divination, and magic facts in depth, along with the pop culture portrayal of the witch. Find out what can be known by the records about accused witch and slave Tituba. What is Sympathetic Magic? Was Counter Magic being used? We also look for answers to our advocacy questions: Why do we witch hunt? How do we witch hunt? How do we stop hunting witches?
Welcome to The Thing About Witch Hunts, the podcast of historical witch trials and contemporary witchcraft persecution. From the early development of witch hunts to the Salem Witch Trials to the ramifications of modern-day violent witchcraft persecution, we cover it all. Tune in today to find out why this podcast is essential for anyone interested in this intriguing subject.
Join us as we explore fascinating tales of witch hunts from the ancient to the modern day. Delve with us into the societal, religious, and psychological factors that fueled them. Our podcast features expert interviews, in-depth analysis, and compelling storytelling that bring to life the complex narratives surrounding these trials.
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