Power, fear and the punishment of women
In 1692, the small town of Salem, Massachusetts became infamous for a series of trials that led to the execution of 20 people—most of them women—accused of witchcraft. More than 300 years on, the Salem witch trials continue to fascinate, frighten and prompt uncomfortable questions about the way society polices, punishes and scapegoats women.
While the idea of witches being hunted and hanged might seem like a relic of a distant, puritanical past, the themes that ran through Salem—fear of female autonomy, moral panic, mob mentality and patriarchal power—are anything but outdated.
A Perfect Storm of Fear and Control
In the late 17th century, Salem was a deeply religious Puritan community grappling with instability: disease, political uncertainty, a recent war, and a brutally cold winter. Amid this tension, a group of young girls began exhibiting strange behaviour—fits, screaming, contortions. Accusations followed. The word “witch” was whispered, and panic spread like wildfire.
What’s important to remember is that most of those accused were women—particularly those who were single, childless, outspoken or somehow “other”. Sound familiar?
As historian Carol F. Karlsen writes in her seminal work The Devil in the Shape of a Woman, “Witchcraft was one of the few crimes where the majority of the accused and executed were women.”
In Salem, women who didn’t fit the narrow mould of wife, mother and pious servant were the first to be condemned.
“It was never really about magic. It was about fear. About control. About silencing.”
Women as a Threat to the Social Order
The trials revealed a simple truth: a woman with agency was a threat. A woman who owned land, spoke her mind, or dared to push against the grain could easily be labelled dangerous.
Bridget Bishop, the first woman executed in Salem, was known for her independence and wearing bright clothing. Sarah Good, another victim, was poor and defiant. Both were condemned for not conforming. Their executions were not just about spiritual fears—they were public warnings to other women: stay in line.
This pattern of demonising the “unruly woman” has echoed across centuries—from the vilification of suffragettes, to the shaming of single mothers in the 20th century, to today’s online abuse aimed at women who speak out.
Witch Hunts Aren’t Over
Fast-forward to today and while literal witch trials are no longer part of our justice systems (at least in the West), the metaphorical witch hunt is alive and well.
Whether it’s the political smear campaigns against women leaders, the moral panic around “angry feminists,” or the online dogpiling of women who dare to have an opinion, the pattern continues: punish her, discredit her, silence her.
In fact, accusations of witchcraft still result in persecution and violence in parts of the world. According to the United Nations, thousands of women are still attacked or killed each year due to witchcraft-related accusations, particularly in parts of sub-Saharan Africa, Southeast Asia and the Pacific.
Even in Australia, misogyny is often masked as concern. Think of the way women in politics, sport or media are relentlessly scrutinised for tone, appearance and behaviour. The “witch hunt” may look different now—but the roots remain the same.
Reclaiming the Witch
Over the last decade, something powerful has emerged: women are reclaiming the word “witch.” From Instagram covens to bestselling books like Witches, Sluts, Feminists by Kristen J. Sollée, the archetype of the witch has become a symbol of defiance, autonomy and inner power.
It’s not about spells and broomsticks. It’s about the refusal to be silenced. It’s about embracing intuition, wisdom, rebellion—and yes, community.
For many, “witch” now signals a woman who refuses to conform. A woman who is spiritually grounded, socially aware, and unwilling to make herself small for anyone’s comfort.
“The witch represents the woman who speaks too loudly, laughs too freely, lives too boldly—and pays the price.”
This reclamation is powerful because it reframes centuries of oppression into a tool of resistance. It turns shame into pride. Silence into speech.
What We Can Learn from Salem Today
The Salem witch trials were never just about witches. They were about fear: fear of change, fear of women, fear of power that doesn’t fit into neat patriarchal boxes.
That fear is still with us. And so is the responsibility to challenge it.
We can honour the women of Salem—and all women who have been silenced or scapegoated—by calling out systems of control, amplifying each other’s voices, and refusing to be quiet when injustice is at play.
Because today’s witches aren’t hiding in the woods. They’re in the boardroom. The classroom. The courtroom. The streets. Online.
And their magic? It’s in their courage to speak up.
Further Reading and Sources:
- Karlsen, Carol F. (1987). The Devil in the Shape of a Woman.
- Sollée, Kristen J. (2017). Witches, Sluts, Feminists: Conjuring the Sex Positive.
- United Nations: Witchcraft and Human Rights
- Smithsonian Magazine: The Real Story of the Salem Witch Trials
- The Guardian: Why the Witch Is the Ultimate Feminist Icon