Chollet focuses on three traits common to many women then suspected of witchcraft: being elderly, childless, and independent of any man. Such traits among modern women are still suspect, she writes, devoting a whole chapter to vigorously defending the child-free life. While that choice is fundamental (especially at a time when abortion rights are being threatened in the US) mothers need an equally full defense from feminists, especially as the pandemic wiped out their employment gains and consigned them to home for so long.

The section on motherhood was especially poignant for me and brought up a lot of intense emotions. I think so many women will find it so relatable, it gives words and life to emotions/feelings/thoughts so many of us have about our experiences that we feel obligated to politely ignore or suppress. I can’t even begin to count how many sections I highlighted, how many times my eyes filled with tears, or how many times I screamed UGHHHH YESS! in my head while reading this book. This should honestly be a must-read for every female identifying person, and probably everyone else besides as well. I will absolutely be recommending it to all the women in my life and making sure my own daughter reads it when she’s older. It always amazed me how many people in America were only aware of the Salem Witch Trials, not the reign of terror that swept Europe for centuries, that claimed the lives of thousands of women. Not only that, they don’t know that witch-hunts still occur today. In Northern Ghana, there are at least six witch camps. In Defense of Witches by Mona Chollet analyzes the treatment of women since the witch-hunts and how they contributed to the shaping of our society today. She looks at 3 main aspects: independent women, childless women, and elderly women. Women are not alone in being persecuted as witches. Men have also fallen victim to accusations but they make up a considerably smaller percentage and most men that were accused were more likely to receive a trial. It shows that the witch trials were deeply rooted in sexism and misogyny. In Defense of Witches is a non-fiction book about the connections between witch hunts and modern-day feminism. It explores the three types of women who were accused of witchcraft most often: the childless, the elder, the independent. It's easy to notice that these archetypes are also the ones most judged in today's world: our society constantly evaluates women based on their age, their relationship status, and their fertility. It is often in the more low-key elements of culture that seeds are planted that grow into the timber that supports the patriarchy, so Chollet offers many instances from popular culture to highlight just how society tries to "keep women in line." If you've read or watched some of the texts discussed, you'll probably want to revisit them. Not only to see what you may have overlooked but to also better understand how to actively engage with other texts in the future. It is clear the author has done her research, and I highly recommend this read for anyone interested in social history of women, the evolution of the concept of a “witch”, or just sociology in general.

Author

Rehabilitates the figure of the witch, this dangerously independent, educated and strong woman.” — Slate Celebrated feminist writer Mona Chollet explores three types of women who were accused of witchcraft and the independent woman, since widows and celibates were particularly targeted; the childless woman, since the time of the hunts marked the end of tolerance for those who claimed to control their fertility; and the elderly woman, who has always been an object of at best, pity, and at worst, horror. Examining modern society, Chollet concludes that these women continue to be harrassed and oppressed. Rather than being a brief moment in history, the persecution of witches is an example of society’s seemingly eternal misogyny, while women today are direct descendants to those who were hunted down and killed for their thoughts and actions. Not nearly as provocative as its title might suggest, Mona Chollet's "In Defense of Witches: The Legacy of the Witch Hunts and Why Women Are Still on Trial" explores three types of women who were accused of witchcraft and persecuted: One day, in March 1990, on CNN, Larry King is hosting Gloria Steinem, the American feminist superstar. A member of the TV audience calls from Cleveland, Ohio. Her tone is warm; we assume this is a fan. But we soon realize this is not the case. “I really believe that your movement was a total failure…” the silky voice goes on. “You are one of the primary causes of the downfall of our beautiful American family and society today. A couple of questions. I’d like to know if you’re married … If you have children.” Twice, an unruffled Steinem gallantly replies, “No.” Interrupted by the presenter, who diplomatically attempts to sum up her case, the anonymous avenger looses her final bombshell: “I have said for the last fifteen years that Gloria Steinem should rot in hell.”1

The ultimate conclusion, if you will, is that these witch hunts from the past continue in the present and are far from some romanticized period in our history. Indeed, they deserve to not be romanticized but to be permanently placed in the past along with all the other cultural and institutionalized forms of misogyny. Women have always been hunted down and killed for their thoughts and actions, though the methods have changed and the justifications varied. The women who were murdered in Salem in 1692 were not performing witchcraft. They were not brewing potions in cauldrons, or if they were, they were not doing so because they were calling upon the Devil to manifest ill for their neighbors. They were just doing laundry. While some of them had some manner of outsider status or may have be seen as rebels, many were simply going about the work of everyday life, like Rebecca Nurse, a 71-year-old woman who was particularly known for her piety and good nature yet was executed as a witch. The most likely thing that was going to get you accused of witchcraft was simply being a woman; you didn’t even have to be a rebel, intentionally or accidentally. The campaign led between 1507 and 1593 in twenty-two villages in the region of Trier, In Germany–the starting point and also the epicenter, along with Switzerland, of the witch hunts–was so relentless that two of the villages, only one woman was left alive; in total 368 women were burned.”This is a translation of a previously published work in French, which makes a lot of sense as many of the author's references are French/based in Europe.