From Pendle to Populism: How Witch Hunts Reflect Political Upheaval

 From Pendle to Populism: How Witch Hunts Reflect Political Upheaval

The history of witch hunts is inextricably linked to periods of political, economic, and social instability. Across Europe and North America, surges in witch trials coincided with times of uncertainty, reflecting broader anxieties about power, control, and societal order. From the infamous Pendle witch trials of 1612 to the hysteria of Salem in 1692, these events were never just about accusations of sorcery. They were manifestations of deeper struggles – class tensions, economic crises, and shifting political landscapes. Today, while we no longer burn witches at the stake, the mechanisms of persecution remain alive and well. In an age of nationalist rhetoric, misinformation, and moral panics, who are the modern witches?

Witch Hunts as Political Tools

Historically, witch trials have served as a means of consolidating power and diverting public attention away from deeper structural issues. The Pendle trials unfolded against the backdrop of religious conflict and political instability in early seventeenth-century England, as James I intensified his campaign against perceived threats to Protestant rule. Similarly, the Salem trials occurred during a period of economic hardship, land disputes, and fear of external enemies, including Indigenous groups and European rivals. The accused were often vulnerable figures – widows, healers, or those who defied societal norms – scapegoated to reinforce social hierarchies and justify authoritarian measures.

This pattern extends into the twentieth and twenty-first centuries. The McCarthy-era Red Scare, in which alleged communists were targeted and blacklisted, echoed the witch trials of centuries past. Those deemed a threat to national identity or ideological purity were subjected to public shaming, loss of livelihood, and even imprisonment. Today, similar dynamics play out in the weaponisation of cancel culture, political witch hunts, and the vilification of marginalised groups. The targeting of political figures such as Jeremy Corbyn, who faced sustained media attacks and accusations that undermined his political legitimacy, is reminiscent of how scapegoating operates during times of political strife.

The Rise of Nationalist Rhetoric and Moral Panics

Populism thrives on division, and moral panics are an effective tool for maintaining it. Much like how early modern witch hunts framed women and outsiders as existential threats to the social order, contemporary political movements manufacture enemies to consolidate power. Migrants, LGBTQ+ communities, and activists are frequently cast as destabilising forces, accused of corrupting national identity or eroding traditional values. Just as accusations of witchcraft were used to police behaviour and enforce religious orthodoxy, today’s political discourse employs fear-mongering to justify regressive policies and suppress dissent.

The Brexit referendum saw the weaponisation of nationalist rhetoric, with migrants blamed for economic instability and social decay. Campaign slogans such as "Take Back Control" echoed past fears of infiltration and contamination. This framing of the 'other' as a threat to the moral and economic fabric of society mirrors the justification of past witch hunts, where marginalised individuals were scapegoated for communal hardships.

Misinformation, Digital Witch Hunts, and the Role of Social Media

If pamphlets and public trials spread hysteria in the seventeenth century, social media serves the same function today. Online platforms amplify moral panics at an unprecedented scale, creating digital witch hunts where individuals are tried and sentenced in the court of public opinion. Misinformation plays a key role in this phenomenon, as fabricated or exaggerated claims fuel outrage and demand immediate punitive action.

Modern-day witches are those who challenge dominant narratives, threaten power structures, or exist at the margins of society. Women, particularly those in positions of power, continue to face disproportionate scrutiny, as seen in the treatment of figures like Meghan Markle. The pattern is strikingly similar to how seventeenth-century witch hunts targeted outspoken women who defied traditional roles.

The use of media to incite public hysteria can also be compared to historical witch pamphlets that spread fear across Europe. Just as pamphleteers in the early modern period sensationalised accusations of witchcraft, today’s tabloids and online influencers fuel digital persecution by distorting facts and manufacturing outrage. The same way that accused witches were subjected to public trials and executions in town squares, individuals in the modern era face character assassination and career-ending backlash through viral social media campaigns.

The punishment of whistleblowers follows a similar trajectory. Figures such as Carole Cadwalladr, who exposed Russian interference in British politics, have been met with relentless attacks. This mirrors how individuals who spoke out against religious or political authorities in the past, such as the German midwife Katharina Kepler, were accused of witchcraft for challenging societal norms. The suppression of dissent through moral panic, whether in 1612 or 2024, remains a powerful means of maintaining control over public discourse.

In the UK, journalist and activist Carole Cadwalladr has been subjected to relentless attacks for exposing Russian interference in British politics and the role of big data firms in shaping democratic outcomes. She has faced defamation lawsuits, targeted harassment, and concerted efforts to discredit her work, a modern parallel to the way those who challenged religious or political authorities in the past were punished for speaking inconvenient truths.

Similarly, Diane Abbott, the first black woman elected to the UK Parliament, has faced decades of racial and misogynistic abuse. Her political views, particularly her advocacy for social justice, have made her a frequent target of right-wing media and online campaigns aimed at discrediting her. Much like accused witches of the past, she has been painted as a dangerous disruptor, her very presence in politics treated as a threat to the status quo.

Who Are the Modern Witches?

Just as early modern witch hunts disproportionately targeted women, today’s political and media landscapes continue to scrutinise and punish those who do not conform to patriarchal, racial, or nationalist ideals. Some modern witches include:

• Migrants and refugees, scapegoated for economic woes and social instability, much like ‘cunning women’ and healers were blamed for failed harvests or disease outbreaks. During the early modern witch craze, many of those accused of witchcraft were often outsiders to the communities in which they were persecuted. In seventeenth-century Scotland, for instance, migrant women, particularly those who did not speak the local dialect or held unconventional roles, were more vulnerable to accusations. Similarly, in colonial America, enslaved women such as Tituba were among the first accused in the Salem trials, demonstrating how racial and cultural differences heightened the risk of persecution.

The UK government’s hostile environment policies, along with media portrayals of refugees as criminals or economic burdens, mirror these historical scapegoating tactics. The rhetoric around asylum seekers as a 'burden' on the state is strikingly similar to the way accused witches were blamed for misfortunes such as failed crops or outbreaks of disease. The recent rise in anti-migrant sentiment, with political figures suggesting that migrants threaten national identity and economic stability, serves as a modern extension of this long-standing practice of blaming the vulnerable for societal hardships.

• Feminists and gender nonconforming individuals, accused of disrupting traditional gender roles in the same way accused witches were often independent or outspoken women. During the early modern witch craze, women who did not conform to patriarchal expectations were frequently targeted. Figures such as Alice Kyteler in medieval Ireland and Anne Hutchinson in colonial America were accused of witchcraft not only for their alleged supernatural activities but also for their defiance of societal norms. The backlash against trans rights in the UK, fuelled by misinformation and fear-mongering, is a clear example of how moral panics continue to shape policy and social attitudes, echoing historical tendencies to persecute those who challenge rigid gender roles.

• Whistleblowers and journalists, painted as traitors and saboteurs for exposing corruption, mirroring the suspicion cast upon those who defied religious orthodoxy. The treatment of Carole Cadwalladr exemplifies how those who challenge powerful interests face concerted efforts to discredit and silence them.

• Activists and marginalised communities, branded as threats to national identity, reminiscent of those historically targeted for failing to fit into a rigid social order. The demonisation of environmental activists, such as Extinction Rebellion and Just Stop Oil, showcases how those who challenge government policies are treated as extremists rather than legitimate dissenters. Greta Thunberg, a young climate activist, has faced relentless attacks, particularly from right-wing commentators and politicians, who accuse her of being a destabilising force. The intensity of the backlash she receives is deeply gendered, reflecting the ways in which outspoken women who challenge authority are vilified in much the same way that accused witches were condemned for disrupting societal norms.

• Academics and public intellectuals, particularly those who research race, gender, and colonial history, face accusations of being politically motivated or engaging in "woke indoctrination". The government’s increasing scrutiny of university curricula in the UK reflects a broader pattern of controlling discourse and criminalising dissent. This mirrors historical instances such as the persecution of early scientific thinkers like Galileo Galilei, who faced trial for challenging religious orthodoxy, and the purging of intellectuals during the McCarthy era in the United States, when academics and artists were accused of communist sympathies and forced out of public life. The suppression of critical scholarship and the demonisation of those who question power structures have long been tools of political control, demonstrating that modern-day academic 'witch hunts' are part of a much older tradition of silencing dissent.

Resisting the New Witch Hunts

Recognising the patterns that connect historical witch hunts to contemporary persecution is the first step in resisting them. Much like the trials of the past, today’s moral panics and political scapegoating rely on fear, misinformation, and the dehumanisation of the ‘other’. The antidote is vigilance, challenging dominant narratives, demanding accountability from those in power, and refusing to participate in digital or political purges that serve authoritarian interests.

While the flames of literal witch hunts may have been extinguished, their legacy lives on. By understanding how these patterns persist, we can work to dismantle the structures that enable them, ensuring that modern-day witches are not burned, digitally, socially, or politically, for daring to exist beyond the prescribed norms of their time.