Friday 24 February 2012

Witch hunts…do they still go on today in the UK?


We read about the witch trials of the 1500s and 1600s that occurred in our country, and we are shocked and appalled. We read about how, when events happened that people living in those times did not understand and/or had no explanation for, someone, usually a woman (over 80% of accused witches were female), was blamed for causing it. All it took was suspicion to be laid at their feet by a spurious connection or by an accusation from another person, even if made by a child or extracted from some poor soul by torture. This would then be taken up by the authority figures in the village or town and there you had it; a normal, average, law abiding subject of the crown (usually a poor peasant) suddenly became an evil follower of Satan. A ‘guilty’ outcome was almost always a surety, followed by devastatingly cruel torture and the punishment metered out for this ‘crime’; mostly some form of hideous execution. 

How could we have been so ignorant to have acted in this manner we ask? How could we have accused innocent people, especially women, of doing some of the dreadful things they were charged with; killing and eating babies, amongst many, many other ghastly acts? Were tens of thousands of women so different a few hundred years ago from the females of today?
We console ourselves with the fact that this all happened a long time ago, when we did not have the education and knowledge that we now possess, and state with some certainty that this kind of unjust treatment of women could not happen again, not now, not in this century and not in a highly civilised western country such as ours.

Unfortunately, I believe, on some levels it can and does. Not the extreme act of eating babies of course, but our society is capable of accusing innocent people (mostly women, again) of killing their own babies, and then punishing them for this crime. Such acts give rise to an uncomfortable feeling of similarity to our old witch hunting days. 

There is much material available to examine, and a great deal of study has been undertaken into maternal filicide, defined as child murder by the mother, infanticide, the killing of an infant, and neonaticide, a term used to describe the killing of a newborn baby. According to some researchers, hundreds of such killings (neonaticide) by mothers go undetected every year. How can this be true? If neonaticides were/are not detected, then how would anyone know they actually occurred? 

There is no suggestion in this article that maternal filicide, infanticide and noenaticide do not occur; it would be a senseless and stupid remark to make. What is suggested however is that there should be more diligence and caution in our medical and judicial system when dealing with these tragic, traumatic and harrowing events.    

In the UK, there were some high profile cases in the late 1990s and early 2000s, of women being wrongfully accused and imprisoned for killing their own babies’, one such woman was imprisoned wrongly for 11 years. It is not the purpose of this article to identify and discuss the individual details of these women, or their cases. This has been written elsewhere by some who are far more expert and knowledgeable than me of these tragic occurrences and the legal issues involved with them. 

The point of this piece is to add my concern to the existing voices of how these women’s lives, and those of their families, have been irrevocably damaged (in some cases destroyed) because of the miscarriages of justice they suffered. Yet, some (not all) of their accusers are apparently allowed to continue with their careers and lives without censure. The heartbreaking deaths of these infants, in the case of the women referred to here, were often, in the first instance, attributed to being ‘cot deaths’ (SIDS), which stands for sudden infant death syndrome. This diagnosis is given when an apparently healthy baby dies without any warning and no other obvious reason can be found. With around 300 cot deaths in the UK every year, SIDS sadly remains the most common cause of death in newborn babies. The woman who spent 11 years of her life behind bars before having her conviction overturned, was found guilty of ‘shaken baby syndrome’ (SBS).

At some point during the investigations of all the women wrongfully imprisoned, the fatalities of their babies were blamed on them, the mothers. In each case, these women were accused of murder, largely because no other cause could be identified for the babies’ deaths, other than foul play. This is in spite of the fact that our medical experts do not completely understand the full reasons for cot deaths (SIDS), and shaken baby syndrome (SBS) is being questioned for its safety in convicting parents of babies that die from brain abnormalities (see site listed 4 below). Yet our society and judiciary have convicted, and possibly will in the future, mothers of killing their own baby based on this limited knowledge and understanding. As a woman, I find this deeply disturbing.

Anyone who reads the case notes of the innocent women acquitted since the late 1990s of murdering their baby or, in some cases, babies, should be very, very concerned. These women could be your wives, sisters, daughters or your granddaughters. The women accused and convicted of killing their own offspring did not belong to one particular social ‘class’ nor were they from any specific ethnic background. This crime has been levelled at women from across the class divide and from different cultural origins. Apparently, no mother is safe. And what of the hundreds of women who are still incarcerated for this crime? I only hope that all of their cases have been judged fairly and thoroughly. It would be a disaster and a complete travesty of justice should we see another rash of overturned convictions in the years ahead of those having been accused and imprisoned, if/when they are eventually found to be innocent of this crime. These are lost years for the female victims and their families that can never be replaced or compensated for. 

The problem is, if it has happened before, it could happen again and we need to be vigilant for all our sakes. When you examine the testimonies and opinions given by some of our so-called ‘experts’ in the trials of those women exonerated for the crime of murdering their baby (or babies), opinions at the time of trial that sealed their fate, there are echoes of the witch trials of the middle ages. Sections of the national press also played their part as well, eager as they were at times to label these tragic women as killers. 

Fortunately for the mothers in our society, some of the ‘experts’ who helped prosecute these women and send them to jail, have been struck off by their professional governing bodies. This cannot however compare with losing one’s liberty and, as happened in one case, your child; these people should be brought to account for the damage they have caused these women. The overturning of these dreadful convictions should be a very big lesson to the medical and the judiciary system…let’s all hope this has been, and will be remembered in the future!      
For more information on some of the cases referred to in this piece, see the sites below: 


Amelia writes fiction that incorporates different aspects of the ‘witch’ phenomena, but is also a serious writer about the subject. Her first book to be published is entitled ‘Elizabeth’ and it is part of the ‘Evening Wolf’ series. The story, set in the 1950s, is about a young woman who is accused of being a witch by the backward thinking community she has entered. The story follows her through the ordeals she suffers and how she copes with them.

Amelia Moore @ 2012




Thursday 16 February 2012

Elizabeth: The Story

It is by no means unusual to witness the singling out of a particular person (or group of people) to take the blame for an event or happening or, in some cases, for no specific reason at all. Unfortunately, history bears witness to this being a very human thing to do. Someone can become a target for no other reason than they are a ‘stranger’ who comes amongst us. Understandably, strangers often represent the ‘unknown’, and it was, and still is, an important survival tool of the human psyche to fear the unknown. Today, we have a name for this type of fear; xenophobia, which comes from the Greek word for stranger.  

It has been shown by researchers in the field of psychology that xenophobia can be easily, even arbitrarily, turned on. We tend to think that this kind of fear is mainly directed towards foreigners or those from other ‘strange’ cultures. However, there have been experiments conducted that showed it took only a few hours to produce the right conditions for subjects to develop fear and go on to discriminate against those who differed from themselves in some very superficial ways, such as having a different eye colour. 

If xenophobic feelings can be triggered over something seemingly trivial as the different colour of somebody’s eyes, then it is no wonder that in an age where there was no knowledge of how diseases were contracted and spread or how various natural processes occurred, such as milk curdling and more seriously, infantile deaths, fear could easily have passed throughout an entire community. Such is one explanation for the condoning of witch hunts, witch trials and executions that took place right across Europe during the Middle Ages. 

Abhorrent and unbelievable as the treatment of tens of thousands of innocent folk seems in our enlightened, modern state, it is none the less understandable. Added to this, in the 1500 and 1600s, the majority of Christians were brought up believing in the Devil and his powers. To openly dissent from that belief meant you were in league with Satan yourself and would therefore suffer the same fate as that of a witch. No wonder there were few dissenters! Thus, the ‘fear’ of the unknown was constantly reinforced and perpetuated.

Of course, we no longer have such witch hunts and executions, but xenophobia still exists in many forms, as the experimenters in psychology have proven. Apart from the obvious groups in our societies whom we fear, either rationally or irrationally, such as those from different countries, religions etc., we probably all know, or have known, a particular person in our own circle who became, or has become, a ‘target’ for discrimination of some kind. 

These particular persons are usually different from us in some way. They are sometimes considered to be a nuisance, often guilty of no more than not conforming to the ‘norm’. They are perhaps louder, more flamboyant and less respectful of the traditions and ‘values’ that their peers or contemporaries adhere to or take account of. In short, they are not like us!  

Going back to the middle ages, many of those poor souls accused of being witches by their neighbours, acquaintances or village/town elders were dispatched, not because they were really suspected of consorting with Satan, but because they were a nuisance, a dissenter of some kind, or simply to remove them from the village. The accusation of witchery was a very convenient way of legally disposing of someone a few hundred years ago. Often, behind the finger pointing and implications of witchery, was greed, sexual desire, fear and/or simply jealousy. For example, it was dangerous for a woman to be beautiful during the height of the witch hunts. Beauty was evil, according to devoutly religious persons of those times, and ‘given’ by the Devil to tempt otherwise good and true men into Satanic, sexual thoughts and deeds. Many a woman was accused of being a witch simply because of her fair looks. People were often denunciated for being a witch after they had spoken out against a wrong doing by their ‘superiors’ or so that their land and property could be grabbed by their accusers.

The story of Elizabeth is about a woman who suffers from a number of disadvantages when she goes to live in the small, remote village in Yorkshire called Bridgeford. Not that Yorkshire is singled out to be a particularly bad place to go and live in the early 1950s; it is just that the story happens to be placed there at that time. It could however have been anywhere remote in any part of rural England in 1953. 

Elizabeth joins the community of Bridgeford as their newly appointed school teacher. Already, without doing anything, she is vulnerable and open to jealousy. Firstly, she is the incoming ‘stranger’, who is also a lone, single woman. Secondly, Elizabeth is very attractive, although quite unaware of how beautiful she is. Thirdly, because of her education, she is deemed to be an intelligent woman; the majority of women would not have gone on to any kind of higher education in those days, and either stayed at home looking after aging parents or tried to marry well.  

Elizabeth is quite naïve, having herself led a relatively sheltered life with her grandmother in a small community, similar to that of Bridgeford. Even though she had experienced some unpleasant behaviour from her neighbours in her home village, Elizabeth did not go to Bridgeford expecting to be treated in a similar or what turned out to be, a worse way.

Although it is the 1950s, some residents in Bridgeford still believe in evil and the Devil. To take that belief one step further, it would be logical for those folk to believe in witchcraft; not unusual in a remote and fairly backward-thinking community in this part of northern England, even at this time. When things begin to go wrong in the community, some of the villagers decide that Elizabeth, the beautiful, defenceless stranger, could be an agent of the Devil, and begin to spread this belief amongst their neighbours. As the events become more traumatic, so the fear of the villagers, a fear mostly directed by the men, becomes more intense, and accusations of witchery are used against Elizabeth. She needs to get away from Bridgeford. Before she is allowed to leave however, she has to be ‘punished’.

‘Elizabeth’ is the first book in the ‘Evening Wolf’ series. The following books tell the stories of the lives of Elizabeth’s blood-line going back in time. Early accounts of witchcraft trials talk about witches being able to change their shape and there are reports that refer to a connected issue of lycanthropy, a form of witchcraft in which humans were supposed to assume the form and nature of wolves. 

The actual term ‘Evening Wolves’ is a quote from H.W. Longfellow’s play about Salem, which included a real-life character called Reverend Cotton Mather. The opening paragraph in the book ‘Elizabeth’ is a ‘vision’ Mather had about witches;

At the Second Coming of Our Lord, God will displace the Devil. Knowing God’s intentions, the Satanists will be very busy meeting in ‘Hellish randezvouzes’. It is then that ‘the Evening Wolves will be much abroad, when we are near the Evening of the World.’ 

The Reverend Cotton Mather was a minister of the Old North Church in Boston, America, and in 1689 he published a book on the subject of witchcraft titled Memorable Providence. It was a best seller at the time and well-read in puritanical New England. The work set out God’s guidance on witchcrafts and possessions. A man called Samuel Parris was made the new minister in Salam that same year. He had just moved to Salem from Boston and, of the small number of written works he had in his library, one of them was Mather’s book. It was under the ministry of Samuel Parris, that in 1692, the dreadful events of the Salem Witch Trials unfolded.


Monday 13 February 2012

Elizabeth (The Evening Wolf Stories: Chapter 1)


New Cover and Title!

When the young, beautiful Elizabeth Wade goes to live and work in an isolated, rural North Yorkshire village as their school teacher, little did she know that she was to be accused of witchcraft and become the focus of suspicion, sexual desire and revenge, when a series of unexplained and terrible events befall the community.

It’s the early 1950s and the people of Bridgeford are still steeped in superstition and fear of evil goings on in their midst. It is no surprise therefore that they turn on Elizabeth, a vulnerable and defenceless woman…or so she appeared to be.
  
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