#peaceactivism — Public Fediverse posts

Young Americans Reject Corruption at the Top and War Lies.

Article republished by Jerry Alatalo | August 22, 2026

[Editor’s note: George O’Neill Jr. writes:

There is one positive development: The American people, especially the younger generation, are beginning to recognize the corruption at the top of our country and the magnitude of the war lies. They understand that the special interests driving these belligerent policies care nothing about the well-being of the general populace or of our nation. There has always been skepticism toward powerful special interests, but we are moving past skepticism into righteous fury.

Please share Mr. O’Neill’s powerful message far and wide. Please feel free to share your thoughts in the comments. Thank you very much. Peace.]

***

Some Shattering Illusions of Our Declining Empire

Americans are waking up to ugly truths.

George D. O’Neill Jr.

August 19, 2026

Now that the lofty 250th-anniversary rhetoric about the greatness of our country has faded, it is time to face the reality of our country’s actual behavior. The U.S. fashions itself as a generous and benevolent world leader enforcing the “rules-based order”—a deceptive construct used by globalist elites to bully other countries. The rules are arbitrarily changed to suit the bullies and are regularly fashioned into pretexts for military action against uncooperative nations. In short, it is a hoax, untethered from the principles and ideals of our founders.

Almost daily we witness some spectacle illustrating the appalling corruption of our country’s leadership. The recent release of Anthony Fauci’s diary entries confirms long-held suspicions about the Covid-19 narrative, which we now know even Fauci himself did not fully believe. Think of the millions of lives ruined and harmed by that corruption. Yet this vain phony, when asked to testify before Congress, hid behind half a dozen lawyers and refused to answer any questions.

What a fine example of transparency from one of our leading scientists and civil servants! What else are our leaders still hiding about the worldwide disaster caused by Covid-related deceptions and manipulations? There has not yet been any meaningful examination of our medical profession, which largely acted as cowards during the pandemic, adhering to the bogus official narrative at the expense of the welfare of their patients.

Our leadership has not even begun to scratch the surface of the horrors created by the many secret—and potentially illegal—biolabs scattered around the globe, supported by funds often hidden from voters under the guise of “national security.” The Fauci crowd appears to have been deeply involved in that dark world.

America’s Middle East policy remains a source of shame. The U.S. Treasury secretary brags about ruining the currency of the Iranian people, against whom we have waged a war of aggression. In Gaza, Washington has enabled a brutal assault on a vulnerable population. Not many years ago, most Americans considered standing up for the vulnerable and innocent an honorable act of a true American. Not our leaders. These days, opposing the harm of politically inconvenient innocents attracts name-calling, ostracism, and sanctions. What would our Founding Fathers have thought of that?

The current wars have exposed the shortcomings of our nearly trillion-dollar military and its multi-billion-dollar weapons systems. If the Covid mess is any indication, we should assume there is hidden and shockingly ugly information about the behavior and practices of the military-industrial complex. The failure of our various expensive defense systems to protect our Persian Gulf “allies” from Iranian missile and drone attacks is a tragic example of government dishonesty.

Despite repeated failures, the administration continues to brag of its ability to destroy Iran’s military and shoot down its remaining missiles and drones. After years of being told we possess the “most powerful military” in history, Americans are beginning to realize it is a fantasy. The success of that false narrative rests on decades of fighting people riding donkeys and bicycles.

Our government classifies and redacts documents as a matter of course. Think of the billions of pages we are still not allowed to see—especially information about the most important events in our country’s history. Many significant, history-changing events remain shrouded in secrecy. How is it that information is still being withheld about the assassination of President John F. Kennedy? After six decades, what bad behavior are they still “protecting” from the public?

Most Americans suspect the official government narrative was false, yet officials continue to withhold information that might shed light on that crime. The same is true for the assassinations of Robert F. Kennedy and Martin Luther King Jr., our government’s willful abandonment of U.S. prisoners of war in Vietnam, the September 11 attacks, and the late, disgraced financier Jeffrey Epstein. Not to mention the disgusting manipulations and secret operations used to drag our country into the long list of dishonest, illegal, and failed wars we have “fought.”

Our political leadership’s frenzied efforts to hide the Epstein files make it look as though the “national security” excuse is merely a convenient tool to obscure malfeasance, rape, blackmail, bribery, and plain old corruption. They clearly believe they are not subject to the same pesky and inconvenient laws as the rest of us who live in the country. So much for equal protection under the law and the “rules-based order.”

We watch with horror the chaos, death, and destruction currently being wreaked on the world—and on our own country—by our “exceptional nation.” Why has the second Trump administration bombed at least seven countries and engaged in underhanded efforts to weaken and harm the political systems of others?

None of this serves the interests of the American people; it serves only the special interests of our elites. All this from a president who campaigned on an America First policy, an end to forever wars, and the promotion of peace. It looks like we were fooled again. Presidential candidate after presidential candidate promises peace, and we get war after war. The system is subverted by corruption.

As the failure of the illegal war against Iran becomes increasingly obvious, more Americans are realizing that it in no way serves their interests. As the war against Russia in Ukraine grinds toward failure, American and European leaders continue more frantically than ever to promote the fantasy that Ukraine can defeat Russia in that sad and disastrous conflict.

There is one positive development: The American people, especially the younger generation, are beginning to recognize the corruption at the top of our country and the magnitude of the war lies. They understand that the special interests driving these belligerent policies care nothing about the well-being of the general populace or of our nation. There has always been skepticism toward powerful special interests, but we are moving past skepticism into righteous fury.

This is also true of our “allies,” who watched U.S. elites prioritize Israel over American security when the missiles started flying.

Ours is not an “exceptional nation.” It is not the “shining city on a hill.” It is not “a thousand points of light.” Not anymore. It is a declining empire with a declining military—one unable to protect its allies, yet still seeking to bully and harm any country that angers its corrupt elites.

Our military defenses are so ineffective that Iran—a country one-fourth our size, with an economy smaller than our bloated military budget—can practically name its next round of targets knowing our mighty military can do little to stop them.

With a governing elite that serves foreign and special interests rather than the people and a sweeping surveillance state that stretches from sea to shining sea, Americans are becoming increasingly disillusioned. A sobering question to consider: When the illusion finally shatters, who will be left willing to defend a government that wouldn’t defend its own?

About The Author

George D. O’Neill Jr.

George D. O’Neill, Jr., is a member of the board of directors of the American Ideas Institute, which publishes The American Conservative, and an artist who lives in rural Florida.

(Source/credit: TheAmericanConservative.com)

Young Americans Reject Corruption at the Top and War Lies.

Article republished by Jerry Alatalo | August 22, 2026

[Editor’s note: George O’Neill Jr. writes:

There is one positive development: The American people, especially the younger generation, are beginning to recognize the corruption at the top of our country and the magnitude of the war lies. They understand that the special interests driving these belligerent policies care nothing about the well-being of the general populace or of our nation. There has always been skepticism toward powerful special interests, but we are moving past skepticism into righteous fury.

Please share Mr. O’Neill’s powerful message far and wide. Please feel free to share your thoughts in the comments. Thank you very much. Peace.]

***

Some Shattering Illusions of Our Declining Empire

Americans are waking up to ugly truths.

George D. O’Neill Jr.

August 19, 2026

Now that the lofty 250th-anniversary rhetoric about the greatness of our country has faded, it is time to face the reality of our country’s actual behavior. The U.S. fashions itself as a generous and benevolent world leader enforcing the “rules-based order”—a deceptive construct used by globalist elites to bully other countries. The rules are arbitrarily changed to suit the bullies and are regularly fashioned into pretexts for military action against uncooperative nations. In short, it is a hoax, untethered from the principles and ideals of our founders.

Almost daily we witness some spectacle illustrating the appalling corruption of our country’s leadership. The recent release of Anthony Fauci’s diary entries confirms long-held suspicions about the Covid-19 narrative, which we now know even Fauci himself did not fully believe. Think of the millions of lives ruined and harmed by that corruption. Yet this vain phony, when asked to testify before Congress, hid behind half a dozen lawyers and refused to answer any questions.

What a fine example of transparency from one of our leading scientists and civil servants! What else are our leaders still hiding about the worldwide disaster caused by Covid-related deceptions and manipulations? There has not yet been any meaningful examination of our medical profession, which largely acted as cowards during the pandemic, adhering to the bogus official narrative at the expense of the welfare of their patients.

Our leadership has not even begun to scratch the surface of the horrors created by the many secret—and potentially illegal—biolabs scattered around the globe, supported by funds often hidden from voters under the guise of “national security.” The Fauci crowd appears to have been deeply involved in that dark world.

America’s Middle East policy remains a source of shame. The U.S. Treasury secretary brags about ruining the currency of the Iranian people, against whom we have waged a war of aggression. In Gaza, Washington has enabled a brutal assault on a vulnerable population. Not many years ago, most Americans considered standing up for the vulnerable and innocent an honorable act of a true American. Not our leaders. These days, opposing the harm of politically inconvenient innocents attracts name-calling, ostracism, and sanctions. What would our Founding Fathers have thought of that?

The current wars have exposed the shortcomings of our nearly trillion-dollar military and its multi-billion-dollar weapons systems. If the Covid mess is any indication, we should assume there is hidden and shockingly ugly information about the behavior and practices of the military-industrial complex. The failure of our various expensive defense systems to protect our Persian Gulf “allies” from Iranian missile and drone attacks is a tragic example of government dishonesty.

Despite repeated failures, the administration continues to brag of its ability to destroy Iran’s military and shoot down its remaining missiles and drones. After years of being told we possess the “most powerful military” in history, Americans are beginning to realize it is a fantasy. The success of that false narrative rests on decades of fighting people riding donkeys and bicycles.

Our government classifies and redacts documents as a matter of course. Think of the billions of pages we are still not allowed to see—especially information about the most important events in our country’s history. Many significant, history-changing events remain shrouded in secrecy. How is it that information is still being withheld about the assassination of President John F. Kennedy? After six decades, what bad behavior are they still “protecting” from the public?

Most Americans suspect the official government narrative was false, yet officials continue to withhold information that might shed light on that crime. The same is true for the assassinations of Robert F. Kennedy and Martin Luther King Jr., our government’s willful abandonment of U.S. prisoners of war in Vietnam, the September 11 attacks, and the late, disgraced financier Jeffrey Epstein. Not to mention the disgusting manipulations and secret operations used to drag our country into the long list of dishonest, illegal, and failed wars we have “fought.”

Our political leadership’s frenzied efforts to hide the Epstein files make it look as though the “national security” excuse is merely a convenient tool to obscure malfeasance, rape, blackmail, bribery, and plain old corruption. They clearly believe they are not subject to the same pesky and inconvenient laws as the rest of us who live in the country. So much for equal protection under the law and the “rules-based order.”

We watch with horror the chaos, death, and destruction currently being wreaked on the world—and on our own country—by our “exceptional nation.” Why has the second Trump administration bombed at least seven countries and engaged in underhanded efforts to weaken and harm the political systems of others?

None of this serves the interests of the American people; it serves only the special interests of our elites. All this from a president who campaigned on an America First policy, an end to forever wars, and the promotion of peace. It looks like we were fooled again. Presidential candidate after presidential candidate promises peace, and we get war after war. The system is subverted by corruption.

As the failure of the illegal war against Iran becomes increasingly obvious, more Americans are realizing that it in no way serves their interests. As the war against Russia in Ukraine grinds toward failure, American and European leaders continue more frantically than ever to promote the fantasy that Ukraine can defeat Russia in that sad and disastrous conflict.

There is one positive development: The American people, especially the younger generation, are beginning to recognize the corruption at the top of our country and the magnitude of the war lies. They understand that the special interests driving these belligerent policies care nothing about the well-being of the general populace or of our nation. There has always been skepticism toward powerful special interests, but we are moving past skepticism into righteous fury.

This is also true of our “allies,” who watched U.S. elites prioritize Israel over American security when the missiles started flying.

Ours is not an “exceptional nation.” It is not the “shining city on a hill.” It is not “a thousand points of light.” Not anymore. It is a declining empire with a declining military—one unable to protect its allies, yet still seeking to bully and harm any country that angers its corrupt elites.

Our military defenses are so ineffective that Iran—a country one-fourth our size, with an economy smaller than our bloated military budget—can practically name its next round of targets knowing our mighty military can do little to stop them.

With a governing elite that serves foreign and special interests rather than the people and a sweeping surveillance state that stretches from sea to shining sea, Americans are becoming increasingly disillusioned. A sobering question to consider: When the illusion finally shatters, who will be left willing to defend a government that wouldn’t defend its own?

About The Author

George D. O’Neill Jr.

George D. O’Neill, Jr., is a member of the board of directors of the American Ideas Institute, which publishes The American Conservative, and an artist who lives in rural Florida.

(Source/credit: TheAmericanConservative.com)

Young Americans Reject Corruption at the Top and War Lies.

Article republished by Jerry Alatalo | August 22, 2026

[Editor’s note: George O’Neill Jr. writes:

There is one positive development: The American people, especially the younger generation, are beginning to recognize the corruption at the top of our country and the magnitude of the war lies. They understand that the special interests driving these belligerent policies care nothing about the well-being of the general populace or of our nation. There has always been skepticism toward powerful special interests, but we are moving past skepticism into righteous fury.

Please share Mr. O’Neill’s powerful message far and wide. Please feel free to share your thoughts in the comments. Thank you very much. Peace.]

***

Some Shattering Illusions of Our Declining Empire

Americans are waking up to ugly truths.

George D. O’Neill Jr.

August 19, 2026

Now that the lofty 250th-anniversary rhetoric about the greatness of our country has faded, it is time to face the reality of our country’s actual behavior. The U.S. fashions itself as a generous and benevolent world leader enforcing the “rules-based order”—a deceptive construct used by globalist elites to bully other countries. The rules are arbitrarily changed to suit the bullies and are regularly fashioned into pretexts for military action against uncooperative nations. In short, it is a hoax, untethered from the principles and ideals of our founders.

Almost daily we witness some spectacle illustrating the appalling corruption of our country’s leadership. The recent release of Anthony Fauci’s diary entries confirms long-held suspicions about the Covid-19 narrative, which we now know even Fauci himself did not fully believe. Think of the millions of lives ruined and harmed by that corruption. Yet this vain phony, when asked to testify before Congress, hid behind half a dozen lawyers and refused to answer any questions.

What a fine example of transparency from one of our leading scientists and civil servants! What else are our leaders still hiding about the worldwide disaster caused by Covid-related deceptions and manipulations? There has not yet been any meaningful examination of our medical profession, which largely acted as cowards during the pandemic, adhering to the bogus official narrative at the expense of the welfare of their patients.

Our leadership has not even begun to scratch the surface of the horrors created by the many secret—and potentially illegal—biolabs scattered around the globe, supported by funds often hidden from voters under the guise of “national security.” The Fauci crowd appears to have been deeply involved in that dark world.

America’s Middle East policy remains a source of shame. The U.S. Treasury secretary brags about ruining the currency of the Iranian people, against whom we have waged a war of aggression. In Gaza, Washington has enabled a brutal assault on a vulnerable population. Not many years ago, most Americans considered standing up for the vulnerable and innocent an honorable act of a true American. Not our leaders. These days, opposing the harm of politically inconvenient innocents attracts name-calling, ostracism, and sanctions. What would our Founding Fathers have thought of that?

The current wars have exposed the shortcomings of our nearly trillion-dollar military and its multi-billion-dollar weapons systems. If the Covid mess is any indication, we should assume there is hidden and shockingly ugly information about the behavior and practices of the military-industrial complex. The failure of our various expensive defense systems to protect our Persian Gulf “allies” from Iranian missile and drone attacks is a tragic example of government dishonesty.

Despite repeated failures, the administration continues to brag of its ability to destroy Iran’s military and shoot down its remaining missiles and drones. After years of being told we possess the “most powerful military” in history, Americans are beginning to realize it is a fantasy. The success of that false narrative rests on decades of fighting people riding donkeys and bicycles.

Our government classifies and redacts documents as a matter of course. Think of the billions of pages we are still not allowed to see—especially information about the most important events in our country’s history. Many significant, history-changing events remain shrouded in secrecy. How is it that information is still being withheld about the assassination of President John F. Kennedy? After six decades, what bad behavior are they still “protecting” from the public?

Most Americans suspect the official government narrative was false, yet officials continue to withhold information that might shed light on that crime. The same is true for the assassinations of Robert F. Kennedy and Martin Luther King Jr., our government’s willful abandonment of U.S. prisoners of war in Vietnam, the September 11 attacks, and the late, disgraced financier Jeffrey Epstein. Not to mention the disgusting manipulations and secret operations used to drag our country into the long list of dishonest, illegal, and failed wars we have “fought.”

Our political leadership’s frenzied efforts to hide the Epstein files make it look as though the “national security” excuse is merely a convenient tool to obscure malfeasance, rape, blackmail, bribery, and plain old corruption. They clearly believe they are not subject to the same pesky and inconvenient laws as the rest of us who live in the country. So much for equal protection under the law and the “rules-based order.”

We watch with horror the chaos, death, and destruction currently being wreaked on the world—and on our own country—by our “exceptional nation.” Why has the second Trump administration bombed at least seven countries and engaged in underhanded efforts to weaken and harm the political systems of others?

None of this serves the interests of the American people; it serves only the special interests of our elites. All this from a president who campaigned on an America First policy, an end to forever wars, and the promotion of peace. It looks like we were fooled again. Presidential candidate after presidential candidate promises peace, and we get war after war. The system is subverted by corruption.

As the failure of the illegal war against Iran becomes increasingly obvious, more Americans are realizing that it in no way serves their interests. As the war against Russia in Ukraine grinds toward failure, American and European leaders continue more frantically than ever to promote the fantasy that Ukraine can defeat Russia in that sad and disastrous conflict.

There is one positive development: The American people, especially the younger generation, are beginning to recognize the corruption at the top of our country and the magnitude of the war lies. They understand that the special interests driving these belligerent policies care nothing about the well-being of the general populace or of our nation. There has always been skepticism toward powerful special interests, but we are moving past skepticism into righteous fury.

This is also true of our “allies,” who watched U.S. elites prioritize Israel over American security when the missiles started flying.

Ours is not an “exceptional nation.” It is not the “shining city on a hill.” It is not “a thousand points of light.” Not anymore. It is a declining empire with a declining military—one unable to protect its allies, yet still seeking to bully and harm any country that angers its corrupt elites.

Our military defenses are so ineffective that Iran—a country one-fourth our size, with an economy smaller than our bloated military budget—can practically name its next round of targets knowing our mighty military can do little to stop them.

With a governing elite that serves foreign and special interests rather than the people and a sweeping surveillance state that stretches from sea to shining sea, Americans are becoming increasingly disillusioned. A sobering question to consider: When the illusion finally shatters, who will be left willing to defend a government that wouldn’t defend its own?

About The Author

George D. O’Neill Jr.

George D. O’Neill, Jr., is a member of the board of directors of the American Ideas Institute, which publishes The American Conservative, and an artist who lives in rural Florida.

(Source/credit: TheAmericanConservative.com)

Flashback Ten Years: August 14, 2016.

{Editor’s note: Unfortunately, since we published the post ten years ago, the great international law advocate Mr. Benjamin Ferencz passed away on April 7, 2023 at the age of 103.

Harvard Law School wrote:

As a war crimes investigator during World War II, Benjamin Ferencz ’43 was among the first outside witnesses to document the atrocities of Nazi labor and concentration camps. In an account of his life, he wrote that he was “indelibly traumatized” by the scenes he’d encountered. “My mind would not accept what my eyes saw. … I had peered into hell.”

Internationally renowned for his role as chief prosecutor in the Nuremberg trials, and for championing the creation of the International Criminal Court, Ferencz dedicated his career to promoting international rule of law to protect the most fundamental rights of human beings everywhere. In an oral history, Ferencz said he felt he owed it to the memory of those who perished in the camps to continue to try to build a more peaceful and humane world, and to never give up hope. 

Ferencz died on April 7.  He was 103.

“Ben Ferencz devoted his life to building a more humane world and, in the process, inspired generations of lawyers and left an indelible legacy,” said Harvard Law School Dean John F. Manning ’85. “We owe him a deep debt of gratitude for the historic work he did at Nuremberg and beyond.”

*

Might I humbly suggest that the fundamental “Law, not war!” message, which the late great Mr. Benjamin Ferencz attempted for decades to share as widely as possible, has become even more important now – in August 2026 – than ever before. Peace.]

↬onenessofhumanity.wordpress.com/2016/08/14/ending-impunity-stops-worlds-war-criminals/

Inspiration for Peace Activists Across the Earth.

Posted by Jerry Alatalo | June 27, 2026

[Editor’s note: May an artistic effort from 1972 inspire all now-highly-challenged peace activists across the Earth in 2026. The question which is begged: What does “there” mean in the song title, “Let Me Take You There”? One might suggest it refers to the place where spiritual evolution has gripped mankind by the throat, – to the extent where stupid, unnecessary war has become just a nightmare relic from the past, and forever more an impossibility. Peace.]

I’ll Take You There

The Staple Singers

Oh, mmm
I know a place
Ain’t nobody cryin’
Ain’t nobody worried
Ain’t no smilin’ faces
Mmm, no no
Lyin’ to the races

Help me, come on, come on
Somebody help me now [(I’ll take you there)]
Help me, ya’all [(I’ll take you there)]
Help me now [(I’ll take you there)]
Oh [(I’ll take you there)]
Oh oh mercy [(I’ll take you there)]
Oh, let me take you there [(I’ll take you there)]
Oh-oh! Let me take you there! [(I’ll take you there)]

Play your, play your piano now
All right
Ah, do it, do it
Come on now
Play on it, play on it
Daddy daddy now
Daddy daddy daddy

Ooh, Lord
All right now
Baby, easy now
Now, come on, little David
All right
Dum-dum-dum-dum
Sock it, sock it

Ah, oh, oh!
I know a place, ya’all [(I’ll take you there)]
Ain’t nobody cryin’ [(I’ll take you there)]
Ain’t nobody worried [(I’ll take you there)]
No smilin’ faces [(I’ll take you there)]
Uh-uh [(Lyin’ to the races)(I’ll take you there)]
Oh, no

Oh [(I’ll take you there)]
Oh oh oh [(I’ll take you there)]
Mercy now [(I’ll take you there)]
I’m callin’ callin’ callin’ mercy [(I’ll take you there)]
Mercy mercy [(I’ll take you there)]
Let me [(I’ll take you there)]

Oh oh, I’ll take you there
Oh oh oh oh
Wanna take you there
Just take me by the hand, let me
Let me, let me, let me lead the way, oh
Let me take you there
Let me take you there!
Ain’t no smilin’ faces
Up in here, lyin’ to the races
You oughta, you gotta gotta come let me, let me
Take you, take you, take you over there

Ooh, oh, oh, all right
Oh-oh! All right!
Oh! Oh! [(I’ll take you there)]
Mmmm, uh, oh! Yeah!
Whoa!
Let me lead the way

*

Description: Roebuck “Pop” Staples was born December 28, 1914 in Winnona, Mississippi. He learned to play the blues at a young age playing guitar and singing in gospel groups. He took his love of gospel to his children, Mavis, Yvonne, Cleotha and son Pervis and formed the Staple Singers and began a recording career with United Records, moving to Vee Jay and several other labels before joining the legendary Stax label.

By this time they had added protest songs to their repertoire of inspirational and contemporary music to acknowledge the civil rights and anti-war sentiments at the time. Their debut Stax LP was “Be Altitude:Respect Yourself” with “Respect Yourself” issued as the first single became a #12 Pop hit. The second single was “I’ll Take You There” and it hit #1 on the Hot100 and the R&B chart where it spent four weeks at the top.

Pop related “We always tried to do material that was inspirational and uplifting in addition to whatever else it was and I guess the DJ’s picked up on that. We were accepted for that and even after we started doing material that was not strictly gospel, we’ve always tried to make music that is affirmative, happy music that makes a positive point. Our aim is to get across a message while we’re entertaining people. We want people to enjoy the music, but we also want them to hear the lyrics and hear our message…..love.”

That is exactly what is missing in music today…so here is a classic to remind you of the power of music in an extended version like you never heard before.

https://youtu.be/EJpSnHNXdKU?si=paMbs1ueaS5ADajO

Inspiration for Peace Activists Across the Earth.

Posted by Jerry Alatalo | June 27, 2026

[Editor’s note: May an artistic effort from 1972 inspire all now-highly-challenged peace activists across the Earth in 2026. The question which is begged: What does “there” mean in the song title, “Let Me Take You There”? One might suggest it refers to the place where spiritual evolution has gripped mankind by the throat, – to the extent where stupid, unnecessary war has become just a nightmare relic from the past, and forever more an impossibility. Peace.]

I’ll Take You There

The Staple Singers

Oh, mmm
I know a place
Ain’t nobody cryin’
Ain’t nobody worried
Ain’t no smilin’ faces
Mmm, no no
Lyin’ to the races

Help me, come on, come on
Somebody help me now [(I’ll take you there)]
Help me, ya’all [(I’ll take you there)]
Help me now [(I’ll take you there)]
Oh [(I’ll take you there)]
Oh oh mercy [(I’ll take you there)]
Oh, let me take you there [(I’ll take you there)]
Oh-oh! Let me take you there! [(I’ll take you there)]

Play your, play your piano now
All right
Ah, do it, do it
Come on now
Play on it, play on it
Daddy daddy now
Daddy daddy daddy

Ooh, Lord
All right now
Baby, easy now
Now, come on, little David
All right
Dum-dum-dum-dum
Sock it, sock it

Ah, oh, oh!
I know a place, ya’all [(I’ll take you there)]
Ain’t nobody cryin’ [(I’ll take you there)]
Ain’t nobody worried [(I’ll take you there)]
No smilin’ faces [(I’ll take you there)]
Uh-uh [(Lyin’ to the races)(I’ll take you there)]
Oh, no

Oh [(I’ll take you there)]
Oh oh oh [(I’ll take you there)]
Mercy now [(I’ll take you there)]
I’m callin’ callin’ callin’ mercy [(I’ll take you there)]
Mercy mercy [(I’ll take you there)]
Let me [(I’ll take you there)]

Oh oh, I’ll take you there
Oh oh oh oh
Wanna take you there
Just take me by the hand, let me
Let me, let me, let me lead the way, oh
Let me take you there
Let me take you there!
Ain’t no smilin’ faces
Up in here, lyin’ to the races
You oughta, you gotta gotta come let me, let me
Take you, take you, take you over there

Ooh, oh, oh, all right
Oh-oh! All right!
Oh! Oh! [(I’ll take you there)]
Mmmm, uh, oh! Yeah!
Whoa!
Let me lead the way

*

Description: Roebuck “Pop” Staples was born December 28, 1914 in Winnona, Mississippi. He learned to play the blues at a young age playing guitar and singing in gospel groups. He took his love of gospel to his children, Mavis, Yvonne, Cleotha and son Pervis and formed the Staple Singers and began a recording career with United Records, moving to Vee Jay and several other labels before joining the legendary Stax label.

By this time they had added protest songs to their repertoire of inspirational and contemporary music to acknowledge the civil rights and anti-war sentiments at the time. Their debut Stax LP was “Be Altitude:Respect Yourself” with “Respect Yourself” issued as the first single became a #12 Pop hit. The second single was “I’ll Take You There” and it hit #1 on the Hot100 and the R&B chart where it spent four weeks at the top.

Pop related “We always tried to do material that was inspirational and uplifting in addition to whatever else it was and I guess the DJ’s picked up on that. We were accepted for that and even after we started doing material that was not strictly gospel, we’ve always tried to make music that is affirmative, happy music that makes a positive point. Our aim is to get across a message while we’re entertaining people. We want people to enjoy the music, but we also want them to hear the lyrics and hear our message…..love.”

That is exactly what is missing in music today…so here is a classic to remind you of the power of music in an extended version like you never heard before.

https://youtu.be/EJpSnHNXdKU?si=paMbs1ueaS5ADajO

Inspiration for Peace Activists Across the Earth.

Posted by Jerry Alatalo | June 27, 2026

[Editor’s note: May an artistic effort from 1972 inspire all now-highly-challenged peace activists across the Earth in 2026. The question which is begged: What does “there” mean in the song title, “Let Me Take You There”? One might suggest it refers to the place where spiritual evolution has gripped mankind by the throat, – to the extent where stupid, unnecessary war has become just a nightmare relic from the past, and forever more an impossibility. Peace.]

I’ll Take You There

The Staple Singers

Oh, mmm
I know a place
Ain’t nobody cryin’
Ain’t nobody worried
Ain’t no smilin’ faces
Mmm, no no
Lyin’ to the races

Help me, come on, come on
Somebody help me now [(I’ll take you there)]
Help me, ya’all [(I’ll take you there)]
Help me now [(I’ll take you there)]
Oh [(I’ll take you there)]
Oh oh mercy [(I’ll take you there)]
Oh, let me take you there [(I’ll take you there)]
Oh-oh! Let me take you there! [(I’ll take you there)]

Play your, play your piano now
All right
Ah, do it, do it
Come on now
Play on it, play on it
Daddy daddy now
Daddy daddy daddy

Ooh, Lord
All right now
Baby, easy now
Now, come on, little David
All right
Dum-dum-dum-dum
Sock it, sock it

Ah, oh, oh!
I know a place, ya’all [(I’ll take you there)]
Ain’t nobody cryin’ [(I’ll take you there)]
Ain’t nobody worried [(I’ll take you there)]
No smilin’ faces [(I’ll take you there)]
Uh-uh [(Lyin’ to the races)(I’ll take you there)]
Oh, no

Oh [(I’ll take you there)]
Oh oh oh [(I’ll take you there)]
Mercy now [(I’ll take you there)]
I’m callin’ callin’ callin’ mercy [(I’ll take you there)]
Mercy mercy [(I’ll take you there)]
Let me [(I’ll take you there)]

Oh oh, I’ll take you there
Oh oh oh oh
Wanna take you there
Just take me by the hand, let me
Let me, let me, let me lead the way, oh
Let me take you there
Let me take you there!
Ain’t no smilin’ faces
Up in here, lyin’ to the races
You oughta, you gotta gotta come let me, let me
Take you, take you, take you over there

Ooh, oh, oh, all right
Oh-oh! All right!
Oh! Oh! [(I’ll take you there)]
Mmmm, uh, oh! Yeah!
Whoa!
Let me lead the way

*

Description: Roebuck “Pop” Staples was born December 28, 1914 in Winnona, Mississippi. He learned to play the blues at a young age playing guitar and singing in gospel groups. He took his love of gospel to his children, Mavis, Yvonne, Cleotha and son Pervis and formed the Staple Singers and began a recording career with United Records, moving to Vee Jay and several other labels before joining the legendary Stax label.

By this time they had added protest songs to their repertoire of inspirational and contemporary music to acknowledge the civil rights and anti-war sentiments at the time. Their debut Stax LP was “Be Altitude:Respect Yourself” with “Respect Yourself” issued as the first single became a #12 Pop hit. The second single was “I’ll Take You There” and it hit #1 on the Hot100 and the R&B chart where it spent four weeks at the top.

Pop related “We always tried to do material that was inspirational and uplifting in addition to whatever else it was and I guess the DJ’s picked up on that. We were accepted for that and even after we started doing material that was not strictly gospel, we’ve always tried to make music that is affirmative, happy music that makes a positive point. Our aim is to get across a message while we’re entertaining people. We want people to enjoy the music, but we also want them to hear the lyrics and hear our message…..love.”

That is exactly what is missing in music today…so here is a classic to remind you of the power of music in an extended version like you never heard before.

https://youtu.be/EJpSnHNXdKU?si=paMbs1ueaS5ADajO

Inspiration for Peace Activists Across the Earth.

Posted by Jerry Alatalo | June 27, 2026

[Editor’s note: May an artistic effort from 1972 inspire all now-highly-challenged peace activists across the Earth in 2026. The question which is begged: What does “there” mean in the song title, “Let Me Take You There”? One might suggest it refers to the place where spiritual evolution has gripped mankind by the throat, – to the extent where stupid, unnecessary war has become just a nightmare relic from the past, and forever more an impossibility. Peace.]

I’ll Take You There

The Staple Singers

Oh, mmm
I know a place
Ain’t nobody cryin’
Ain’t nobody worried
Ain’t no smilin’ faces
Mmm, no no
Lyin’ to the races

Help me, come on, come on
Somebody help me now [(I’ll take you there)]
Help me, ya’all [(I’ll take you there)]
Help me now [(I’ll take you there)]
Oh [(I’ll take you there)]
Oh oh mercy [(I’ll take you there)]
Oh, let me take you there [(I’ll take you there)]
Oh-oh! Let me take you there! [(I’ll take you there)]

Play your, play your piano now
All right
Ah, do it, do it
Come on now
Play on it, play on it
Daddy daddy now
Daddy daddy daddy

Ooh, Lord
All right now
Baby, easy now
Now, come on, little David
All right
Dum-dum-dum-dum
Sock it, sock it

Ah, oh, oh!
I know a place, ya’all [(I’ll take you there)]
Ain’t nobody cryin’ [(I’ll take you there)]
Ain’t nobody worried [(I’ll take you there)]
No smilin’ faces [(I’ll take you there)]
Uh-uh [(Lyin’ to the races)(I’ll take you there)]
Oh, no

Oh [(I’ll take you there)]
Oh oh oh [(I’ll take you there)]
Mercy now [(I’ll take you there)]
I’m callin’ callin’ callin’ mercy [(I’ll take you there)]
Mercy mercy [(I’ll take you there)]
Let me [(I’ll take you there)]

Oh oh, I’ll take you there
Oh oh oh oh
Wanna take you there
Just take me by the hand, let me
Let me, let me, let me lead the way, oh
Let me take you there
Let me take you there!
Ain’t no smilin’ faces
Up in here, lyin’ to the races
You oughta, you gotta gotta come let me, let me
Take you, take you, take you over there

Ooh, oh, oh, all right
Oh-oh! All right!
Oh! Oh! [(I’ll take you there)]
Mmmm, uh, oh! Yeah!
Whoa!
Let me lead the way

*

Description: Roebuck “Pop” Staples was born December 28, 1914 in Winnona, Mississippi. He learned to play the blues at a young age playing guitar and singing in gospel groups. He took his love of gospel to his children, Mavis, Yvonne, Cleotha and son Pervis and formed the Staple Singers and began a recording career with United Records, moving to Vee Jay and several other labels before joining the legendary Stax label.

By this time they had added protest songs to their repertoire of inspirational and contemporary music to acknowledge the civil rights and anti-war sentiments at the time. Their debut Stax LP was “Be Altitude:Respect Yourself” with “Respect Yourself” issued as the first single became a #12 Pop hit. The second single was “I’ll Take You There” and it hit #1 on the Hot100 and the R&B chart where it spent four weeks at the top.

Pop related “We always tried to do material that was inspirational and uplifting in addition to whatever else it was and I guess the DJ’s picked up on that. We were accepted for that and even after we started doing material that was not strictly gospel, we’ve always tried to make music that is affirmative, happy music that makes a positive point. Our aim is to get across a message while we’re entertaining people. We want people to enjoy the music, but we also want them to hear the lyrics and hear our message…..love.”

That is exactly what is missing in music today…so here is a classic to remind you of the power of music in an extended version like you never heard before.

https://youtu.be/EJpSnHNXdKU?si=paMbs1ueaS5ADajO

Inspiration for Peace Activists Across the Earth.

Posted by Jerry Alatalo | June 27, 2026

[Editor’s note: May an artistic effort from 1972 inspire all now-highly-challenged peace activists across the Earth in 2026. The question which is begged: What does “there” mean in the song title, “Let Me Take You There”? One might suggest it refers to the place where spiritual evolution has gripped mankind by the throat, – to the extent where stupid, unnecessary war has become just a nightmare relic from the past, and forever more an impossibility. Peace.]

I’ll Take You There

The Staple Singers

Oh, mmm
I know a place
Ain’t nobody cryin’
Ain’t nobody worried
Ain’t no smilin’ faces
Mmm, no no
Lyin’ to the races

Help me, come on, come on
Somebody help me now [(I’ll take you there)]
Help me, ya’all [(I’ll take you there)]
Help me now [(I’ll take you there)]
Oh [(I’ll take you there)]
Oh oh mercy [(I’ll take you there)]
Oh, let me take you there [(I’ll take you there)]
Oh-oh! Let me take you there! [(I’ll take you there)]

Play your, play your piano now
All right
Ah, do it, do it
Come on now
Play on it, play on it
Daddy daddy now
Daddy daddy daddy

Ooh, Lord
All right now
Baby, easy now
Now, come on, little David
All right
Dum-dum-dum-dum
Sock it, sock it

Ah, oh, oh!
I know a place, ya’all [(I’ll take you there)]
Ain’t nobody cryin’ [(I’ll take you there)]
Ain’t nobody worried [(I’ll take you there)]
No smilin’ faces [(I’ll take you there)]
Uh-uh [(Lyin’ to the races)(I’ll take you there)]
Oh, no

Oh [(I’ll take you there)]
Oh oh oh [(I’ll take you there)]
Mercy now [(I’ll take you there)]
I’m callin’ callin’ callin’ mercy [(I’ll take you there)]
Mercy mercy [(I’ll take you there)]
Let me [(I’ll take you there)]

Oh oh, I’ll take you there
Oh oh oh oh
Wanna take you there
Just take me by the hand, let me
Let me, let me, let me lead the way, oh
Let me take you there
Let me take you there!
Ain’t no smilin’ faces
Up in here, lyin’ to the races
You oughta, you gotta gotta come let me, let me
Take you, take you, take you over there

Ooh, oh, oh, all right
Oh-oh! All right!
Oh! Oh! [(I’ll take you there)]
Mmmm, uh, oh! Yeah!
Whoa!
Let me lead the way

*

Description: Roebuck “Pop” Staples was born December 28, 1914 in Winnona, Mississippi. He learned to play the blues at a young age playing guitar and singing in gospel groups. He took his love of gospel to his children, Mavis, Yvonne, Cleotha and son Pervis and formed the Staple Singers and began a recording career with United Records, moving to Vee Jay and several other labels before joining the legendary Stax label.

By this time they had added protest songs to their repertoire of inspirational and contemporary music to acknowledge the civil rights and anti-war sentiments at the time. Their debut Stax LP was “Be Altitude:Respect Yourself” with “Respect Yourself” issued as the first single became a #12 Pop hit. The second single was “I’ll Take You There” and it hit #1 on the Hot100 and the R&B chart where it spent four weeks at the top.

Pop related “We always tried to do material that was inspirational and uplifting in addition to whatever else it was and I guess the DJ’s picked up on that. We were accepted for that and even after we started doing material that was not strictly gospel, we’ve always tried to make music that is affirmative, happy music that makes a positive point. Our aim is to get across a message while we’re entertaining people. We want people to enjoy the music, but we also want them to hear the lyrics and hear our message…..love.”

That is exactly what is missing in music today…so here is a classic to remind you of the power of music in an extended version like you never heard before.

https://youtu.be/EJpSnHNXdKU?si=paMbs1ueaS5ADajO

Hexing the Bomb

Hot on the heels of my little foray into the Battle of the Beanfield I decided to dig a little deeper into another important and largely forgotten nugget of social history. This one incorporates a couple of my favourite subjects, neither of which is politics. It does, however, have women standing up together and achieving the seemingly impossible and witches.

Pull up a chair… 🙂

There are moments in history when politics, folklore and belief collide in ways that seem almost impossible to imagine. One such moment unfolded on the windswept perimeter fences of Greenham Common during the final decades of the Cold War, when thousands of women gathered to oppose the presence of American nuclear missiles on British soil. Among the banners, songs and acts of civil disobedience was something few journalists expected to find at the heart of a major political protest. Witches.

For nearly two decades, Greenham Common became one of the most significant centres of peace activism in modern British history. It was a place of arrests, demonstrations, campfires and confrontation. It was also a place where ancient symbols found new life. Women danced in circles, wove webs across military fences, invoked goddesses, cast symbolic spells and drew upon centuries of folklore to challenge one of the most powerful military alliances in the world.

To understand why, we must first return to a Britain gripped by fear.

The early 1980s were shadowed by the threat of nuclear war. Relations between East and West had deteriorated. The Soviet Union and NATO were engaged in a dangerous arms race. Television viewers watched films such as Threads and The Day After, which depicted the horrific consequences of nuclear conflict. Schoolchildren grew up with the knowledge that a single political miscalculation could end civilisation in an afternoon.

Against this backdrop, the British government agreed to host American cruise missiles at RAF Greenham Common in Berkshire. To supporters, the deployment was a necessary deterrent. To opponents, it made Britain a target and increased the likelihood of nuclear confrontation.

In September 1981, a small group of Welsh women marched from Cardiff to Greenham Common. Their intention was straightforward. They wanted a public debate about nuclear weapons. When their concerns were ignored, some chose to remain.

Few could have imagined that their decision would create one of the most influential protest movements in modern British history.

The Greenham Common Women’s Peace Camp became a permanent presence outside the military base. Women arrived from every corner of Britain and beyond. Some stayed for days. Others remained for years. Grandmothers camped alongside students. Teachers shared fires with artists, nurses, activists and travellers. The camp developed its own culture, traditions and rituals.

Media coverage was often hostile. Newspapers portrayed the women as scruffy, eccentric or dangerous. Politicians dismissed them as naïve. Yet Greenham continued to grow. By December 1982, around 30,000 women joined hands around the nine-mile perimeter fence in one of the largest demonstrations Britain had ever seen.

As the movement evolved, some participants began drawing upon folklore, mythology and spiritual traditions to express their opposition to nuclear weapons.

For many women involved in the peace camp, the figure of the witch held profound significance.The witch has never been simply a character from fairy tales. Across European history she has represented independence, resistance and the refusal to conform. She is the village healer, the wise woman, the outsider and the scapegoat. She embodies knowledge that exists beyond accepted authority.

Many women at Greenham recognised parallels between historical witch hunts and contemporary attempts to dismiss or marginalise female voices. The image of the witch became a powerful symbol of protest.

Some protesters identified as pagans or practitioners of modern witchcraft. Others were not religious at all but embraced the symbolism. Together they transformed folklore into a political language.

At various demonstrations, women dressed as witches, carrying besoms and wearing pointed hats. They conducted symbolic rituals outside the base gates. Circles were formed. Chants were spoken. Songs echoed through the Berkshire countryside.

Perhaps most striking were the webs.Women frequently attached ribbons, wool, photographs, toys and personal objects to the military fences. These creations resembled enormous spider webs stretching across the perimeter. They symbolised connection, community and the fragile threads linking humanity together. Military planners saw security barriers. The women transformed them into canvases for storytelling.

One protest became known as the “Embrace the Base” demonstration, during which thousands of women encircled Greenham Common. The act itself echoed ancient traditions of protective circles and boundary rituals found throughout British folklore.In many folk traditions, circles create sacred space. They mark a distinction between the ordinary and the extraordinary. Whether consciously or unconsciously, Greenham’s protesters drew upon symbolism that would have been recognised by generations of cunning folk, ceremonial magicians and village communities.

There were also reports of symbolic spell-casting directed not at individuals but at the weapons themselves.

These actions were largely theatrical and symbolic. Yet symbolism has always been one of humanity’s most powerful tools. Flags, crowns, crosses and national monuments derive their power from collective belief. Greenham’s witches understood this. They recognised that ritual could attract attention, build solidarity and create memorable images capable of travelling far beyond the camp itself.Photographs from the period remain remarkable. Women dance beneath military floodlights. Costumed protesters stand before coils of razor wire. Sacred imagery appears alongside anti-nuclear slogans. Ancient archetypes confront modern technology.

The contrast could hardly have been more dramatic.

Behind the spectacle lay a serious philosophical question. How should ordinary people respond when faced with systems that appear too vast to challenge?

For some, the answer lay in petitions or political lobbying. For others, it involved direct action. At Greenham, many women chose creativity. They responded to missiles with songs, fences with artwork and military authority with myth.

It is tempting to dismiss such actions as eccentric. Yet history suggests otherwise.Throughout the centuries, folklore has often emerged during periods of uncertainty and upheaval. Communities create stories to explain fears, express hopes and challenge power structures. Ballads mocked landlords. legends criticised rulers. Folk customs strengthened communities during times of hardship.

Greenham Common followed the same pattern.The camp generated its own folklore almost immediately. Stories circulated among protesters. Songs were composed. Rituals evolved. Shared symbols developed meaning through repetition. What began as a political protest became something resembling a living folk tradition.

Even the landscape itself absorbed these stories.

Greenham Common is now remembered not only as a military site but as a place of resistance. The fences have gone. The missiles have long since been removed. Yet the stories remain. Visitors still encounter traces of the movement in memorials, artworks and local memory.

The protest ultimately achieved far more than many observers predicted. Cruise missiles were removed from Greenham Common in 1991 following the Intermediate-Range Nuclear Forces Treaty. The peace camp remained for several years afterwards before finally closing in 2000.

Whether Greenham alone changed government policy remains a matter of debate. Few historians would argue that it was the sole cause. Yet its influence on public discourse is undeniable. The movement helped shape conversations about nuclear weapons, gender, protest and citizenship. It inspired campaigns around the world and demonstrated the power of sustained grassroots activism.

The witches of Greenham Common occupy a particularly fascinating place within that story.

They remind us that folklore is not confined to dusty books or distant centuries. It remains a living force, capable of adapting to new circumstances and addressing modern concerns. Ancient symbols continue to resonate because they speak to enduring human experiences.

The women who danced around Greenham’s fences were not attempting to retreat into the past. They were using the past to imagine a different future.

In an age dominated by military technology, political rhetoric and the machinery of the Cold War, they answered with stories, songs, rituals and symbols that had survived for centuries.

Whether one believes in magic is ultimately beside the point.

The real magic of Greenham Common lay in its ability to transform fear into action, isolation into community and protest into legend.

More than forty years later, the image remains unforgettable. A line of women standing beneath winter skies, facing one of the most formidable military establishments on Earth armed with banners, determination and the enduring power of folklore.

History remembers the missiles.

Folklore remembers the witches.

Further Reading

Common Women, Uncommon Practices by Sasha RoseneilGreenham Women Everywhere by Rebecca Mordan

Peace Camps: A Study of Greenham Women by Lynne Jones

The archives of the Greenham Common Women’s Peace

CampRecords held by the Women’s Library at the London School of Economics

Imperial War Museum collections relating to Greenham Common

Oral history projects documenting former Greenham residents

Copyright Notice:

© 2026 Mysterious Times. All rights reserved.This article is published exclusively for Mysterious Times. No part may be reproduced, stored or transmitted in any form without prior written permission, except for brief quotations used for review, commentary or educational purposes with appropriate attribution.

Hexing the Bomb

Hot on the heels of my little foray into the Battle of the Beanfield I decided to dig a little deeper into another important and largely forgotten nugget of social history. This one incorporates a couple of my favourite subjects, neither of which is politics. It does, however, have women standing up together and achieving the seemingly impossible and witches.

Pull up a chair… 🙂

There are moments in history when politics, folklore and belief collide in ways that seem almost impossible to imagine. One such moment unfolded on the windswept perimeter fences of Greenham Common during the final decades of the Cold War, when thousands of women gathered to oppose the presence of American nuclear missiles on British soil. Among the banners, songs and acts of civil disobedience was something few journalists expected to find at the heart of a major political protest. Witches.

For nearly two decades, Greenham Common became one of the most significant centres of peace activism in modern British history. It was a place of arrests, demonstrations, campfires and confrontation. It was also a place where ancient symbols found new life. Women danced in circles, wove webs across military fences, invoked goddesses, cast symbolic spells and drew upon centuries of folklore to challenge one of the most powerful military alliances in the world.

To understand why, we must first return to a Britain gripped by fear.

The early 1980s were shadowed by the threat of nuclear war. Relations between East and West had deteriorated. The Soviet Union and NATO were engaged in a dangerous arms race. Television viewers watched films such as Threads and The Day After, which depicted the horrific consequences of nuclear conflict. Schoolchildren grew up with the knowledge that a single political miscalculation could end civilisation in an afternoon.

Against this backdrop, the British government agreed to host American cruise missiles at RAF Greenham Common in Berkshire. To supporters, the deployment was a necessary deterrent. To opponents, it made Britain a target and increased the likelihood of nuclear confrontation.

In September 1981, a small group of Welsh women marched from Cardiff to Greenham Common. Their intention was straightforward. They wanted a public debate about nuclear weapons. When their concerns were ignored, some chose to remain.

Few could have imagined that their decision would create one of the most influential protest movements in modern British history.

The Greenham Common Women’s Peace Camp became a permanent presence outside the military base. Women arrived from every corner of Britain and beyond. Some stayed for days. Others remained for years. Grandmothers camped alongside students. Teachers shared fires with artists, nurses, activists and travellers. The camp developed its own culture, traditions and rituals.

Media coverage was often hostile. Newspapers portrayed the women as scruffy, eccentric or dangerous. Politicians dismissed them as naïve. Yet Greenham continued to grow. By December 1982, around 30,000 women joined hands around the nine-mile perimeter fence in one of the largest demonstrations Britain had ever seen.

As the movement evolved, some participants began drawing upon folklore, mythology and spiritual traditions to express their opposition to nuclear weapons.

For many women involved in the peace camp, the figure of the witch held profound significance.The witch has never been simply a character from fairy tales. Across European history she has represented independence, resistance and the refusal to conform. She is the village healer, the wise woman, the outsider and the scapegoat. She embodies knowledge that exists beyond accepted authority.

Many women at Greenham recognised parallels between historical witch hunts and contemporary attempts to dismiss or marginalise female voices. The image of the witch became a powerful symbol of protest.

Some protesters identified as pagans or practitioners of modern witchcraft. Others were not religious at all but embraced the symbolism. Together they transformed folklore into a political language.

At various demonstrations, women dressed as witches, carrying besoms and wearing pointed hats. They conducted symbolic rituals outside the base gates. Circles were formed. Chants were spoken. Songs echoed through the Berkshire countryside.

Perhaps most striking were the webs.Women frequently attached ribbons, wool, photographs, toys and personal objects to the military fences. These creations resembled enormous spider webs stretching across the perimeter. They symbolised connection, community and the fragile threads linking humanity together. Military planners saw security barriers. The women transformed them into canvases for storytelling.

One protest became known as the “Embrace the Base” demonstration, during which thousands of women encircled Greenham Common. The act itself echoed ancient traditions of protective circles and boundary rituals found throughout British folklore.In many folk traditions, circles create sacred space. They mark a distinction between the ordinary and the extraordinary. Whether consciously or unconsciously, Greenham’s protesters drew upon symbolism that would have been recognised by generations of cunning folk, ceremonial magicians and village communities.

There were also reports of symbolic spell-casting directed not at individuals but at the weapons themselves.

These actions were largely theatrical and symbolic. Yet symbolism has always been one of humanity’s most powerful tools. Flags, crowns, crosses and national monuments derive their power from collective belief. Greenham’s witches understood this. They recognised that ritual could attract attention, build solidarity and create memorable images capable of travelling far beyond the camp itself.Photographs from the period remain remarkable. Women dance beneath military floodlights. Costumed protesters stand before coils of razor wire. Sacred imagery appears alongside anti-nuclear slogans. Ancient archetypes confront modern technology.

The contrast could hardly have been more dramatic.

Behind the spectacle lay a serious philosophical question. How should ordinary people respond when faced with systems that appear too vast to challenge?

For some, the answer lay in petitions or political lobbying. For others, it involved direct action. At Greenham, many women chose creativity. They responded to missiles with songs, fences with artwork and military authority with myth.

It is tempting to dismiss such actions as eccentric. Yet history suggests otherwise.Throughout the centuries, folklore has often emerged during periods of uncertainty and upheaval. Communities create stories to explain fears, express hopes and challenge power structures. Ballads mocked landlords. legends criticised rulers. Folk customs strengthened communities during times of hardship.

Greenham Common followed the same pattern.The camp generated its own folklore almost immediately. Stories circulated among protesters. Songs were composed. Rituals evolved. Shared symbols developed meaning through repetition. What began as a political protest became something resembling a living folk tradition.

Even the landscape itself absorbed these stories.

Greenham Common is now remembered not only as a military site but as a place of resistance. The fences have gone. The missiles have long since been removed. Yet the stories remain. Visitors still encounter traces of the movement in memorials, artworks and local memory.

The protest ultimately achieved far more than many observers predicted. Cruise missiles were removed from Greenham Common in 1991 following the Intermediate-Range Nuclear Forces Treaty. The peace camp remained for several years afterwards before finally closing in 2000.

Whether Greenham alone changed government policy remains a matter of debate. Few historians would argue that it was the sole cause. Yet its influence on public discourse is undeniable. The movement helped shape conversations about nuclear weapons, gender, protest and citizenship. It inspired campaigns around the world and demonstrated the power of sustained grassroots activism.

The witches of Greenham Common occupy a particularly fascinating place within that story.

They remind us that folklore is not confined to dusty books or distant centuries. It remains a living force, capable of adapting to new circumstances and addressing modern concerns. Ancient symbols continue to resonate because they speak to enduring human experiences.

The women who danced around Greenham’s fences were not attempting to retreat into the past. They were using the past to imagine a different future.

In an age dominated by military technology, political rhetoric and the machinery of the Cold War, they answered with stories, songs, rituals and symbols that had survived for centuries.

Whether one believes in magic is ultimately beside the point.

The real magic of Greenham Common lay in its ability to transform fear into action, isolation into community and protest into legend.

More than forty years later, the image remains unforgettable. A line of women standing beneath winter skies, facing one of the most formidable military establishments on Earth armed with banners, determination and the enduring power of folklore.

History remembers the missiles.

Folklore remembers the witches.

Further Reading

Common Women, Uncommon Practices by Sasha RoseneilGreenham Women Everywhere by Rebecca Mordan

Peace Camps: A Study of Greenham Women by Lynne Jones

The archives of the Greenham Common Women’s Peace

CampRecords held by the Women’s Library at the London School of Economics

Imperial War Museum collections relating to Greenham Common

Oral history projects documenting former Greenham residents

Copyright Notice:

© 2026 Mysterious Times. All rights reserved.This article is published exclusively for Mysterious Times. No part may be reproduced, stored or transmitted in any form without prior written permission, except for brief quotations used for review, commentary or educational purposes with appropriate attribution.

Hexing the Bomb

Hot on the heels of my little foray into the Battle of the Beanfield I decided to dig a little deeper into another important and largely forgotten nugget of social history. This one incorporates a couple of my favourite subjects, neither of which is politics. It does, however, have women standing up together and achieving the seemingly impossible. And witches.

Pull up a chair… 🙂

There are moments in history when politics, folklore and belief collide in ways that seem almost impossible to imagine. One such moment unfolded on the windswept perimeter fences of Greenham Common during the final decades of the Cold War, when thousands of women gathered to oppose the presence of American nuclear missiles on British soil. Among the banners, songs and acts of civil disobedience was something few journalists expected to find at the heart of a major political protest. Witches.

For nearly two decades, Greenham Common became one of the most significant centres of peace activism in modern British history. It was a place of arrests, demonstrations, campfires and confrontation. It was also a place where ancient symbols found new life. Women danced in circles, wove webs across military fences, invoked goddesses, cast symbolic spells and drew upon centuries of folklore to challenge one of the most powerful military alliances in the world.

To understand why, we must first return to a Britain gripped by fear.

The early 1980s were shadowed by the threat of nuclear war. Relations between East and West had deteriorated. The Soviet Union and NATO were engaged in a dangerous arms race. Television viewers watched films such as Threads and The Day After, which depicted the horrific consequences of nuclear conflict. Schoolchildren grew up with the knowledge that a single political miscalculation could end civilisation in an afternoon.

Against this backdrop, the British government agreed to host American cruise missiles at RAF Greenham Common in Berkshire. To supporters, the deployment was a necessary deterrent. To opponents, it made Britain a target and increased the likelihood of nuclear confrontation.

In September 1981, a small group of Welsh women marched from Cardiff to Greenham Common. Their intention was straightforward. They wanted a public debate about nuclear weapons. When their concerns were ignored, some chose to remain.

Few could have imagined that their decision would create one of the most influential protest movements in modern British history.

The Greenham Common Women’s Peace Camp became a permanent presence outside the military base. Women arrived from every corner of Britain and beyond. Some stayed for days. Others remained for years. Grandmothers camped alongside students. Teachers shared fires with artists, nurses, activists and travellers. The camp developed its own culture, traditions and rituals.

Media coverage was often hostile. Newspapers portrayed the women as scruffy, eccentric or dangerous. Politicians dismissed them as naïve. Yet Greenham continued to grow. By December 1982, around 30,000 women joined hands around the nine-mile perimeter fence in one of the largest demonstrations Britain had ever seen.

As the movement evolved, some participants began drawing upon folklore, mythology and spiritual traditions to express their opposition to nuclear weapons.

For many women involved in the peace camp, the figure of the witch held profound significance.The witch has never been simply a character from fairy tales. Across European history she has represented independence, resistance and the refusal to conform. She is the village healer, the wise woman, the outsider and the scapegoat. She embodies knowledge that exists beyond accepted authority.

Many women at Greenham recognised parallels between historical witch hunts and contemporary attempts to dismiss or marginalise female voices. The image of the witch became a powerful symbol of protest.

Some protesters identified as pagans or practitioners of modern witchcraft. Others were not religious at all but embraced the symbolism. Together they transformed folklore into a political language.

At various demonstrations, women dressed as witches, carrying besoms and wearing pointed hats. They conducted symbolic rituals outside the base gates. Circles were formed. Chants were spoken. Songs echoed through the Berkshire countryside.

Perhaps most striking were the webs.Women frequently attached ribbons, wool, photographs, toys and personal objects to the military fences. These creations resembled enormous spider webs stretching across the perimeter. They symbolised connection, community and the fragile threads linking humanity together. Military planners saw security barriers. The women transformed them into canvases for storytelling.

One protest became known as the “Embrace the Base” demonstration, during which thousands of women encircled Greenham Common. The act itself echoed ancient traditions of protective circles and boundary rituals found throughout British folklore.In many folk traditions, circles create sacred space. They mark a distinction between the ordinary and the extraordinary. Whether consciously or unconsciously, Greenham’s protesters drew upon symbolism that would have been recognised by generations of cunning folk, ceremonial magicians and village communities.

There were also reports of symbolic spell-casting directed not at individuals but at the weapons themselves.

These actions were largely theatrical and symbolic. Yet symbolism has always been one of humanity’s most powerful tools. Flags, crowns, crosses and national monuments derive their power from collective belief. Greenham’s witches understood this. They recognised that ritual could attract attention, build solidarity and create memorable images capable of travelling far beyond the camp itself.Photographs from the period remain remarkable. Women dance beneath military floodlights. Costumed protesters stand before coils of razor wire. Sacred imagery appears alongside anti-nuclear slogans. Ancient archetypes confront modern technology.

The contrast could hardly have been more dramatic.

Behind the spectacle lay a serious philosophical question. How should ordinary people respond when faced with systems that appear too vast to challenge?

For some, the answer lay in petitions or political lobbying. For others, it involved direct action. At Greenham, many women chose creativity. They responded to missiles with songs, fences with artwork and military authority with myth.

It is tempting to dismiss such actions as eccentric. Yet history suggests otherwise.Throughout the centuries, folklore has often emerged during periods of uncertainty and upheaval. Communities create stories to explain fears, express hopes and challenge power structures. Ballads mocked landlords. legends criticised rulers. Folk customs strengthened communities during times of hardship.

Greenham Common followed the same pattern.The camp generated its own folklore almost immediately. Stories circulated among protesters. Songs were composed. Rituals evolved. Shared symbols developed meaning through repetition. What began as a political protest became something resembling a living folk tradition.

Even the landscape itself absorbed these stories.

Greenham Common is now remembered not only as a military site but as a place of resistance. The fences have gone. The missiles have long since been removed. Yet the stories remain. Visitors still encounter traces of the movement in memorials, artworks and local memory.

The protest ultimately achieved far more than many observers predicted. Cruise missiles were removed from Greenham Common in 1991 following the Intermediate-Range Nuclear Forces Treaty. The peace camp remained for several years afterwards before finally closing in 2000.

Whether Greenham alone changed government policy remains a matter of debate. Few historians would argue that it was the sole cause. Yet its influence on public discourse is undeniable. The movement helped shape conversations about nuclear weapons, gender, protest and citizenship. It inspired campaigns around the world and demonstrated the power of sustained grassroots activism.

The witches of Greenham Common occupy a particularly fascinating place within that story.

They remind us that folklore is not confined to dusty books or distant centuries. It remains a living force, capable of adapting to new circumstances and addressing modern concerns. Ancient symbols continue to resonate because they speak to enduring human experiences.

The women who danced around Greenham’s fences were not attempting to retreat into the past. They were using the past to imagine a different future.

In an age dominated by military technology, political rhetoric and the machinery of the Cold War, they answered with stories, songs, rituals and symbols that had survived for centuries.

Whether one believes in magic is ultimately beside the point.

The real magic of Greenham Common lay in its ability to transform fear into action, isolation into community and protest into legend.

More than forty years later, the image remains unforgettable. A line of women standing beneath winter skies, facing one of the most formidable military establishments on Earth armed with banners, determination and the enduring power of folklore.

History remembers the missiles.

Folklore remembers the witches.

Further Reading

Common Women, Uncommon Practices by Sasha RoseneilGreenham Women Everywhere by Rebecca Mordan

Peace Camps: A Study of Greenham Women by Lynne Jones

The archives of the Greenham Common Women’s Peace

CampRecords held by the Women’s Library at the London School of Economics

Imperial War Museum collections relating to Greenham Common

Oral history projects documenting former Greenham residents

Copyright Notice:

© 2026 Mysterious Times. All rights reserved.This article is published exclusively for Mysterious Times. No part may be reproduced, stored or transmitted in any form without prior written permission, except for brief quotations used for review, commentary or educational purposes with appropriate attribution.

Hexing the Bomb

Hot on the heels of my little foray into the Battle of the Beanfield I decided to dig a little deeper into another important and largely forgotten nugget of social history. This one incorporates a couple of my favourite subjects, neither of which is politics. It does, however, have women standing up together and achieving the seemingly impossible and witches.

Pull up a chair… 🙂

There are moments in history when politics, folklore and belief collide in ways that seem almost impossible to imagine. One such moment unfolded on the windswept perimeter fences of Greenham Common during the final decades of the Cold War, when thousands of women gathered to oppose the presence of American nuclear missiles on British soil. Among the banners, songs and acts of civil disobedience was something few journalists expected to find at the heart of a major political protest. Witches.

For nearly two decades, Greenham Common became one of the most significant centres of peace activism in modern British history. It was a place of arrests, demonstrations, campfires and confrontation. It was also a place where ancient symbols found new life. Women danced in circles, wove webs across military fences, invoked goddesses, cast symbolic spells and drew upon centuries of folklore to challenge one of the most powerful military alliances in the world.

To understand why, we must first return to a Britain gripped by fear.

The early 1980s were shadowed by the threat of nuclear war. Relations between East and West had deteriorated. The Soviet Union and NATO were engaged in a dangerous arms race. Television viewers watched films such as Threads and The Day After, which depicted the horrific consequences of nuclear conflict. Schoolchildren grew up with the knowledge that a single political miscalculation could end civilisation in an afternoon.

Against this backdrop, the British government agreed to host American cruise missiles at RAF Greenham Common in Berkshire. To supporters, the deployment was a necessary deterrent. To opponents, it made Britain a target and increased the likelihood of nuclear confrontation.

In September 1981, a small group of Welsh women marched from Cardiff to Greenham Common. Their intention was straightforward. They wanted a public debate about nuclear weapons. When their concerns were ignored, some chose to remain.

Few could have imagined that their decision would create one of the most influential protest movements in modern British history.

The Greenham Common Women’s Peace Camp became a permanent presence outside the military base. Women arrived from every corner of Britain and beyond. Some stayed for days. Others remained for years. Grandmothers camped alongside students. Teachers shared fires with artists, nurses, activists and travellers. The camp developed its own culture, traditions and rituals.

Media coverage was often hostile. Newspapers portrayed the women as scruffy, eccentric or dangerous. Politicians dismissed them as naïve. Yet Greenham continued to grow. By December 1982, around 30,000 women joined hands around the nine-mile perimeter fence in one of the largest demonstrations Britain had ever seen.

As the movement evolved, some participants began drawing upon folklore, mythology and spiritual traditions to express their opposition to nuclear weapons.

For many women involved in the peace camp, the figure of the witch held profound significance.The witch has never been simply a character from fairy tales. Across European history she has represented independence, resistance and the refusal to conform. She is the village healer, the wise woman, the outsider and the scapegoat. She embodies knowledge that exists beyond accepted authority.

Many women at Greenham recognised parallels between historical witch hunts and contemporary attempts to dismiss or marginalise female voices. The image of the witch became a powerful symbol of protest.

Some protesters identified as pagans or practitioners of modern witchcraft. Others were not religious at all but embraced the symbolism. Together they transformed folklore into a political language.

At various demonstrations, women dressed as witches, carrying besoms and wearing pointed hats. They conducted symbolic rituals outside the base gates. Circles were formed. Chants were spoken. Songs echoed through the Berkshire countryside.

Perhaps most striking were the webs.Women frequently attached ribbons, wool, photographs, toys and personal objects to the military fences. These creations resembled enormous spider webs stretching across the perimeter. They symbolised connection, community and the fragile threads linking humanity together. Military planners saw security barriers. The women transformed them into canvases for storytelling.

One protest became known as the “Embrace the Base” demonstration, during which thousands of women encircled Greenham Common. The act itself echoed ancient traditions of protective circles and boundary rituals found throughout British folklore.In many folk traditions, circles create sacred space. They mark a distinction between the ordinary and the extraordinary. Whether consciously or unconsciously, Greenham’s protesters drew upon symbolism that would have been recognised by generations of cunning folk, ceremonial magicians and village communities.

There were also reports of symbolic spell-casting directed not at individuals but at the weapons themselves.

These actions were largely theatrical and symbolic. Yet symbolism has always been one of humanity’s most powerful tools. Flags, crowns, crosses and national monuments derive their power from collective belief. Greenham’s witches understood this. They recognised that ritual could attract attention, build solidarity and create memorable images capable of travelling far beyond the camp itself.Photographs from the period remain remarkable. Women dance beneath military floodlights. Costumed protesters stand before coils of razor wire. Sacred imagery appears alongside anti-nuclear slogans. Ancient archetypes confront modern technology.

The contrast could hardly have been more dramatic.

Behind the spectacle lay a serious philosophical question. How should ordinary people respond when faced with systems that appear too vast to challenge?

For some, the answer lay in petitions or political lobbying. For others, it involved direct action. At Greenham, many women chose creativity. They responded to missiles with songs, fences with artwork and military authority with myth.

It is tempting to dismiss such actions as eccentric. Yet history suggests otherwise.Throughout the centuries, folklore has often emerged during periods of uncertainty and upheaval. Communities create stories to explain fears, express hopes and challenge power structures. Ballads mocked landlords. legends criticised rulers. Folk customs strengthened communities during times of hardship.

Greenham Common followed the same pattern.The camp generated its own folklore almost immediately. Stories circulated among protesters. Songs were composed. Rituals evolved. Shared symbols developed meaning through repetition. What began as a political protest became something resembling a living folk tradition.

Even the landscape itself absorbed these stories.

Greenham Common is now remembered not only as a military site but as a place of resistance. The fences have gone. The missiles have long since been removed. Yet the stories remain. Visitors still encounter traces of the movement in memorials, artworks and local memory.

The protest ultimately achieved far more than many observers predicted. Cruise missiles were removed from Greenham Common in 1991 following the Intermediate-Range Nuclear Forces Treaty. The peace camp remained for several years afterwards before finally closing in 2000.

Whether Greenham alone changed government policy remains a matter of debate. Few historians would argue that it was the sole cause. Yet its influence on public discourse is undeniable. The movement helped shape conversations about nuclear weapons, gender, protest and citizenship. It inspired campaigns around the world and demonstrated the power of sustained grassroots activism.

The witches of Greenham Common occupy a particularly fascinating place within that story.

They remind us that folklore is not confined to dusty books or distant centuries. It remains a living force, capable of adapting to new circumstances and addressing modern concerns. Ancient symbols continue to resonate because they speak to enduring human experiences.

The women who danced around Greenham’s fences were not attempting to retreat into the past. They were using the past to imagine a different future.

In an age dominated by military technology, political rhetoric and the machinery of the Cold War, they answered with stories, songs, rituals and symbols that had survived for centuries.

Whether one believes in magic is ultimately beside the point.

The real magic of Greenham Common lay in its ability to transform fear into action, isolation into community and protest into legend.

More than forty years later, the image remains unforgettable. A line of women standing beneath winter skies, facing one of the most formidable military establishments on Earth armed with banners, determination and the enduring power of folklore.

History remembers the missiles.

Folklore remembers the witches.

Further Reading

Common Women, Uncommon Practices by Sasha RoseneilGreenham Women Everywhere by Rebecca Mordan

Peace Camps: A Study of Greenham Women by Lynne Jones

The archives of the Greenham Common Women’s Peace

CampRecords held by the Women’s Library at the London School of Economics

Imperial War Museum collections relating to Greenham Common

Oral history projects documenting former Greenham residents

Copyright Notice:

© 2026 Mysterious Times. All rights reserved.This article is published exclusively for Mysterious Times. No part may be reproduced, stored or transmitted in any form without prior written permission, except for brief quotations used for review, commentary or educational purposes with appropriate attribution.

Hexing the Bomb

Hot on the heels of my little foray into the Battle of the Beanfield I decided to dig a little deeper into another important and largely forgotten nugget of social history. This one incorporates a couple of my favourite subjects, neither of which is politics. It does, however, have women standing up together and achieving the seemingly impossible and witches.

Pull up a chair… 🙂

There are moments in history when politics, folklore and belief collide in ways that seem almost impossible to imagine. One such moment unfolded on the windswept perimeter fences of Greenham Common during the final decades of the Cold War, when thousands of women gathered to oppose the presence of American nuclear missiles on British soil. Among the banners, songs and acts of civil disobedience was something few journalists expected to find at the heart of a major political protest. Witches.

For nearly two decades, Greenham Common became one of the most significant centres of peace activism in modern British history. It was a place of arrests, demonstrations, campfires and confrontation. It was also a place where ancient symbols found new life. Women danced in circles, wove webs across military fences, invoked goddesses, cast symbolic spells and drew upon centuries of folklore to challenge one of the most powerful military alliances in the world.

To understand why, we must first return to a Britain gripped by fear.

The early 1980s were shadowed by the threat of nuclear war. Relations between East and West had deteriorated. The Soviet Union and NATO were engaged in a dangerous arms race. Television viewers watched films such as Threads and The Day After, which depicted the horrific consequences of nuclear conflict. Schoolchildren grew up with the knowledge that a single political miscalculation could end civilisation in an afternoon.

Against this backdrop, the British government agreed to host American cruise missiles at RAF Greenham Common in Berkshire. To supporters, the deployment was a necessary deterrent. To opponents, it made Britain a target and increased the likelihood of nuclear confrontation.

In September 1981, a small group of Welsh women marched from Cardiff to Greenham Common. Their intention was straightforward. They wanted a public debate about nuclear weapons. When their concerns were ignored, some chose to remain.

Few could have imagined that their decision would create one of the most influential protest movements in modern British history.

The Greenham Common Women’s Peace Camp became a permanent presence outside the military base. Women arrived from every corner of Britain and beyond. Some stayed for days. Others remained for years. Grandmothers camped alongside students. Teachers shared fires with artists, nurses, activists and travellers. The camp developed its own culture, traditions and rituals.

Media coverage was often hostile. Newspapers portrayed the women as scruffy, eccentric or dangerous. Politicians dismissed them as naïve. Yet Greenham continued to grow. By December 1982, around 30,000 women joined hands around the nine-mile perimeter fence in one of the largest demonstrations Britain had ever seen.

As the movement evolved, some participants began drawing upon folklore, mythology and spiritual traditions to express their opposition to nuclear weapons.

For many women involved in the peace camp, the figure of the witch held profound significance.The witch has never been simply a character from fairy tales. Across European history she has represented independence, resistance and the refusal to conform. She is the village healer, the wise woman, the outsider and the scapegoat. She embodies knowledge that exists beyond accepted authority.

Many women at Greenham recognised parallels between historical witch hunts and contemporary attempts to dismiss or marginalise female voices. The image of the witch became a powerful symbol of protest.

Some protesters identified as pagans or practitioners of modern witchcraft. Others were not religious at all but embraced the symbolism. Together they transformed folklore into a political language.

At various demonstrations, women dressed as witches, carrying besoms and wearing pointed hats. They conducted symbolic rituals outside the base gates. Circles were formed. Chants were spoken. Songs echoed through the Berkshire countryside.

Perhaps most striking were the webs.Women frequently attached ribbons, wool, photographs, toys and personal objects to the military fences. These creations resembled enormous spider webs stretching across the perimeter. They symbolised connection, community and the fragile threads linking humanity together. Military planners saw security barriers. The women transformed them into canvases for storytelling.

One protest became known as the “Embrace the Base” demonstration, during which thousands of women encircled Greenham Common. The act itself echoed ancient traditions of protective circles and boundary rituals found throughout British folklore.In many folk traditions, circles create sacred space. They mark a distinction between the ordinary and the extraordinary. Whether consciously or unconsciously, Greenham’s protesters drew upon symbolism that would have been recognised by generations of cunning folk, ceremonial magicians and village communities.

There were also reports of symbolic spell-casting directed not at individuals but at the weapons themselves.

These actions were largely theatrical and symbolic. Yet symbolism has always been one of humanity’s most powerful tools. Flags, crowns, crosses and national monuments derive their power from collective belief. Greenham’s witches understood this. They recognised that ritual could attract attention, build solidarity and create memorable images capable of travelling far beyond the camp itself.Photographs from the period remain remarkable. Women dance beneath military floodlights. Costumed protesters stand before coils of razor wire. Sacred imagery appears alongside anti-nuclear slogans. Ancient archetypes confront modern technology.

The contrast could hardly have been more dramatic.

Behind the spectacle lay a serious philosophical question. How should ordinary people respond when faced with systems that appear too vast to challenge?

For some, the answer lay in petitions or political lobbying. For others, it involved direct action. At Greenham, many women chose creativity. They responded to missiles with songs, fences with artwork and military authority with myth.

It is tempting to dismiss such actions as eccentric. Yet history suggests otherwise.Throughout the centuries, folklore has often emerged during periods of uncertainty and upheaval. Communities create stories to explain fears, express hopes and challenge power structures. Ballads mocked landlords. legends criticised rulers. Folk customs strengthened communities during times of hardship.

Greenham Common followed the same pattern.The camp generated its own folklore almost immediately. Stories circulated among protesters. Songs were composed. Rituals evolved. Shared symbols developed meaning through repetition. What began as a political protest became something resembling a living folk tradition.

Even the landscape itself absorbed these stories.

Greenham Common is now remembered not only as a military site but as a place of resistance. The fences have gone. The missiles have long since been removed. Yet the stories remain. Visitors still encounter traces of the movement in memorials, artworks and local memory.

The protest ultimately achieved far more than many observers predicted. Cruise missiles were removed from Greenham Common in 1991 following the Intermediate-Range Nuclear Forces Treaty. The peace camp remained for several years afterwards before finally closing in 2000.

Whether Greenham alone changed government policy remains a matter of debate. Few historians would argue that it was the sole cause. Yet its influence on public discourse is undeniable. The movement helped shape conversations about nuclear weapons, gender, protest and citizenship. It inspired campaigns around the world and demonstrated the power of sustained grassroots activism.

The witches of Greenham Common occupy a particularly fascinating place within that story.

They remind us that folklore is not confined to dusty books or distant centuries. It remains a living force, capable of adapting to new circumstances and addressing modern concerns. Ancient symbols continue to resonate because they speak to enduring human experiences.

The women who danced around Greenham’s fences were not attempting to retreat into the past. They were using the past to imagine a different future.

In an age dominated by military technology, political rhetoric and the machinery of the Cold War, they answered with stories, songs, rituals and symbols that had survived for centuries.

Whether one believes in magic is ultimately beside the point.

The real magic of Greenham Common lay in its ability to transform fear into action, isolation into community and protest into legend.

More than forty years later, the image remains unforgettable. A line of women standing beneath winter skies, facing one of the most formidable military establishments on Earth armed with banners, determination and the enduring power of folklore.

History remembers the missiles.

Folklore remembers the witches.

Further Reading

Common Women, Uncommon Practices by Sasha RoseneilGreenham Women Everywhere by Rebecca Mordan

Peace Camps: A Study of Greenham Women by Lynne Jones

The archives of the Greenham Common Women’s Peace

CampRecords held by the Women’s Library at the London School of Economics

Imperial War Museum collections relating to Greenham Common

Oral history projects documenting former Greenham residents

Copyright Notice:

© 2026 Mysterious Times. All rights reserved.This article is published exclusively for Mysterious Times. No part may be reproduced, stored or transmitted in any form without prior written permission, except for brief quotations used for review, commentary or educational purposes with appropriate attribution.

After Four Years of War in Ukraine: How Russia and the West Have Grown Further Apart

The 6.30am call, which woke me on February 24, 2022, came from an attaché at the Ukrainian Embassy…
#Ukraine #UA #Europe #Europa #EU #Donbassconflict #Foreignstudents #globalsouth #informationwar #Mariupolhospital #mediabias #Peaceactivism #pivotEast #russiaisolation #russiaukraine #RussiaWest #trustcrisis #UkraineWar #WarFatigue #westernmedia
https://www.europesays.com/2906503/

I Resigned 23 Years Ago from the U.S. Government over the Bush War on Iraq …And Wish I Had More Resignations to Give!

https://murica.website/2026/03/i-resigned-23-years-ago-from-the-u-s-government-over-the-bush-war-on-iraq-and-wish-i-had-more-resignations-to-give/

I Resigned 23 Years Ago from the U.S. Government over the Bush War on Iraq …And Wish I Had More Resignations to Give!

https://murica.website/2026/03/i-resigned-23-years-ago-from-the-u-s-government-over-the-bush-war-on-iraq-and-wish-i-had-more-resignations-to-give/

#OnThisDay, 1 Jan 1983, 44 women climb the fence of Greenham Common airbase and dance on the missile silos.

The women-led Peace Camps at Greenham ran for nearly 20 years, protesting the siting of US nuclear missiles on UK soil. https://greenhamwomeneverywhere.co.uk/

Photo by Raissa Page.

#PeaceActivism #BritishHistory #WomenInHistory #OTD #History #WomensHistory #Histodons

#OnThisDay, 1 Jan 1983, 44 women climb the fence of Greenham Common airbase and dance on the missile silos.

The women-led Peace Camps at Greenham ran for nearly 20 years, protesting the siting of US nuclear missiles on UK soil. https://greenhamwomeneverywhere.co.uk/

Photo by Raissa Page.

#PeaceActivism #BritishHistory #WomenInHistory #OTD #History #WomensHistory #Histodons

#OnThisDay, 1 Jan 1983, 44 women climb the fence of Greenham Common airbase and dance on the missile silos.

The women-led Peace Camps at Greenham ran for nearly 20 years, protesting the siting of US nuclear missiles on UK soil. https://greenhamwomeneverywhere.co.uk/

Photo by Raissa Page.

#PeaceActivism #BritishHistory #WomenInHistory #OTD #History #WomensHistory #Histodons

#OnThisDay, 1 Jan 1983, 44 women climb the fence of Greenham Common airbase and dance on the missile silos.

The women-led Peace Camps at Greenham ran for nearly 20 years, protesting the siting of US nuclear missiles on UK soil. https://greenhamwomeneverywhere.co.uk/

Photo by Raissa Page.

#PeaceActivism #BritishHistory #WomenInHistory #OTD #History #WomensHistory #Histodons

#OnThisDay, 1 Jan 1983, 44 women climb the fence of Greenham Common airbase and dance on the missile silos.

The women-led Peace Camps at Greenham ran for nearly 20 years, protesting the siting of US nuclear missiles on UK soil. https://greenhamwomeneverywhere.co.uk/

Photo by Raissa Page.

#PeaceActivism #BritishHistory #WomenInHistory #OTD #History #WomensHistory #Histodons

"The Eucharist is in the poor." Martha Hennessy, granddaughter of Catholic Worker Movement co-founder Dorothy Day, continues her grandmother's mission of radical Christian discipleship. Day, a candidate for sainthood, co-founded a movement that "took the Sermon on the Mount and Catholic social teaching literally" by feeding the hungry and sheltering the homeless.
#DorothyDay #CatholicWorker #SocialJustice #PeaceActivism #RadicalChristianity #Sainthood #ServiceToThePoor
https://www.jesuits.org/stories/how-dorothy-days-granddaughter-martha-hennessy-continues-the-mission/

"The Eucharist is in the poor." Martha Hennessy, granddaughter of Catholic Worker Movement co-founder Dorothy Day, continues her grandmother's mission of radical Christian discipleship. Day, a candidate for sainthood, co-founded a movement that "took the Sermon on the Mount and Catholic social teaching literally" by feeding the hungry and sheltering the homeless.
#DorothyDay #CatholicWorker #SocialJustice #PeaceActivism #RadicalChristianity #Sainthood #ServiceToThePoor
https://www.jesuits.org/stories/how-dorothy-days-granddaughter-martha-hennessy-continues-the-mission/

Legacy of Hiroshima and Nagasaki Nuclear Attacks Continues to Be Felt Eighty Years Later

Dedicated peace activists are committed to abolishing nuclear weapons amidst looming threat of nuclear war [Below is a speech given by Colonel Ann Wright at the 2025 World Conference Against Atomic and Hydrogen Bombs in Hiroshima on August 3, 2025. Aug…

https://murica.website/2025/08/legacy-of-hiroshima-and-nagasaki-nuclear-attacks-continues-to-be-felt-eighty-years-later/

I'm presenting at this seminar (which is also my capstone project for the certificate program in Unbound #Judaism - from the folks at #JudaismUnbound

The program is free and you can participate via Zoom (thanks to The #SpinozaHavurah), in-person in Oklahoma City (thanks to Joy #Mennonite Church) or via recording.

#ConscientiousObjection #CO #Peace #ShalomSalaam #Judaism #Mazeldon #JewishPeace #PeaceActivism #MilitaryLaw #JewishHistory

I'm presenting at this seminar (which is also my capstone project for the certificate program in Unbound #Judaism - from the folks at #JudaismUnbound

The program is free and you can participate via Zoom (thanks to The #SpinozaHavurah), in-person in Oklahoma City (thanks to Joy #Mennonite Church) or via recording.

#ConscientiousObjection #CO #Peace #ShalomSalaam #Judaism #Mazeldon #JewishPeace #PeaceActivism #MilitaryLaw #JewishHistory

I'm presenting at this seminar (which is also my capstone project for the certificate program in Unbound #Judaism - from the folks at #JudaismUnbound

The program is free and you can participate via Zoom (thanks to The #SpinozaHavurah), in-person in Oklahoma City (thanks to Joy #Mennonite Church) or via recording.

#ConscientiousObjection #CO #Peace #ShalomSalaam #Judaism #Mazeldon #JewishPeace #PeaceActivism #MilitaryLaw #JewishHistory

I'm presenting at this seminar (which is also my capstone project for the certificate program in Unbound #Judaism - from the folks at #JudaismUnbound

The program is free and you can participate via Zoom (thanks to The #SpinozaHavurah), in-person in Oklahoma City (thanks to Joy #Mennonite Church) or via recording.

#ConscientiousObjection #CO #Peace #ShalomSalaam #Judaism #Mazeldon #JewishPeace #PeaceActivism #MilitaryLaw #JewishHistory

I'm presenting at this seminar (which is also my capstone project for the certificate program in Unbound #Judaism - from the folks at #JudaismUnbound

The program is free and you can participate via Zoom (thanks to The #SpinozaHavurah), in-person in Oklahoma City (thanks to Joy #Mennonite Church) or via recording.

#ConscientiousObjection #CO #Peace #ShalomSalaam #Judaism #Mazeldon #JewishPeace #PeaceActivism #MilitaryLaw #JewishHistory

#Jadaliyya's screening/streaming of the #documentary #ThePalestineException followed by its co-director, Jennifer Ruth, in conversation with Bassam Haddad

https://www.youtube.com/watch?v=7gg5CLZp57o

#Gaza #Palestine #PalestineSolidarity #GazaSolidarity #StudentProtests #USpol #USpolitics #stateRepression #censorship #activism #campusActivism #peaceActivism #cinema @palestine @film

#Jadaliyya's screening/streaming of the #documentary #ThePalestineException followed by its co-director, Jennifer Ruth, in conversation with Bassam Haddad

https://www.youtube.com/watch?v=7gg5CLZp57o

#Gaza #Palestine #PalestineSolidarity #GazaSolidarity #StudentProtests #USpol #USpolitics #stateRepression #censorship #activism #campusActivism #peaceActivism #cinema @palestine @film

#Jadaliyya's screening/streaming of the #documentary #ThePalestineException followed by its co-director, Jennifer Ruth, in conversation with Bassam Haddad

https://www.youtube.com/watch?v=7gg5CLZp57o

#Gaza #Palestine #PalestineSolidarity #GazaSolidarity #StudentProtests #USpol #USpolitics #stateRepression #censorship #activism #campusActivism #peaceActivism #cinema @palestine @film

#Jadaliyya's screening/streaming of the #documentary #ThePalestineException followed by its co-director, Jennifer Ruth, in conversation with Bassam Haddad

https://www.youtube.com/watch?v=7gg5CLZp57o

#Gaza #Palestine #PalestineSolidarity #GazaSolidarity #StudentProtests #USpol #USpolitics #stateRepression #censorship #activism #campusActivism #peaceActivism #cinema @palestine @film

"Eisenberg brings to life the political and military choices of Richard #Nixon and Henry #Kissinger as they waged brutal illegal wars against #Vietnam, #Laos, and #Cambodia – and demonstrates the influence that the #antiwarMovement actually brought to bear."

Book event w/ #CarolynWoodsEisenberg, author of #FireAndRain

https://www.youtube.com/watch?v=DrcrQfR_wLc

#VietnamWar #Indochina #SecondIndochinaWar #UShistory #USimperialism #PeaceMovement #activism #peaceActivism #books @histodons @bookstodon

"Eisenberg brings to life the political and military choices of Richard #Nixon and Henry #Kissinger as they waged brutal illegal wars against #Vietnam, #Laos, and #Cambodia – and demonstrates the influence that the #antiwarMovement actually brought to bear."

Book event w/ #CarolynWoodsEisenberg, author of #FireAndRain

https://www.youtube.com/watch?v=DrcrQfR_wLc

#VietnamWar #Indochina #SecondIndochinaWar #UShistory #USimperialism #PeaceMovement #activism #peaceActivism #books @histodons @bookstodon

"Eisenberg brings to life the political and military choices of Richard #Nixon and Henry #Kissinger as they waged brutal illegal wars against #Vietnam, #Laos, and #Cambodia – and demonstrates the influence that the #antiwarMovement actually brought to bear."

Book event w/ #CarolynWoodsEisenberg, author of #FireAndRain

https://www.youtube.com/watch?v=DrcrQfR_wLc

#VietnamWar #Indochina #SecondIndochinaWar #UShistory #USimperialism #PeaceMovement #activism #peaceActivism #books @histodons @bookstodon

"Eisenberg brings to life the political and military choices of Richard #Nixon and Henry #Kissinger as they waged brutal illegal wars against #Vietnam, #Laos, and #Cambodia – and demonstrates the influence that the #antiwarMovement actually brought to bear."

Book event w/ #CarolynWoodsEisenberg, author of #FireAndRain

https://www.youtube.com/watch?v=DrcrQfR_wLc

#VietnamWar #Indochina #SecondIndochinaWar #UShistory #USimperialism #PeaceMovement #activism #peaceActivism #books @histodons @bookstodon

I love that the Fellowship of Reconciliation calendar is basically a list of important days in the lives of GOATS in civil rights and peace work.

https://forusa.org/for-events/

Including a lot of names that are overlooked or less known.

Bookmarked.

#FellowshipOfReconciliation #CivilRights #PeaceWork #PeaceActivism

I love that the Fellowship of Reconciliation calendar is basically a list of important days in the lives of GOATS in civil rights and peace work.

https://forusa.org/for-events/

Including a lot of names that are overlooked or less known.

Bookmarked.

#FellowshipOfReconciliation #CivilRights #PeaceWork #PeaceActivism

I love that the Fellowship of Reconciliation calendar is basically a list of important days in the lives of GOATS in civil rights and peace work.

https://forusa.org/for-events/

Including a lot of names that are overlooked or less known.

Bookmarked.

#FellowshipOfReconciliation #CivilRights #PeaceWork #PeaceActivism

I love that the Fellowship of Reconciliation calendar is basically a list of important days in the lives of GOATS in civil rights and peace work.

https://forusa.org/for-events/

Including a lot of names that are overlooked or less known.

Bookmarked.

#FellowshipOfReconciliation #CivilRights #PeaceWork #PeaceActivism

I love that the Fellowship of Reconciliation calendar is basically a list of important days in the lives of GOATS in civil rights and peace work.

https://forusa.org/for-events/

Including a lot of names that are overlooked or less known.

Bookmarked.

#FellowshipOfReconciliation #CivilRights #PeaceWork #PeaceActivism

#OnThisDay, 1 Jan 1983, 44 women climb the fence of Greenham Common airbase and dance on the missile silos.

The women-led Peace Camps at Greenham ran for nearly 20 years, protesting the siting of US nuclear missiles on UK soil. https://greenhamwomeneverywhere.co.uk/

Photo by Raissa Page.

#PeaceActivism #BritishHistory #WomenInHistory #OTD #History #WomensHistory #Histodons

#OnThisDay, 1 Jan 1983, 44 women climb the fence of Greenham Common airbase and dance on the missile silos.

The women-led Peace Camps at Greenham ran for nearly 20 years, protesting the siting of US nuclear missiles on UK soil. https://greenhamwomeneverywhere.co.uk/

Photo by Raissa Page.

#PeaceActivism #BritishHistory #WomenInHistory #OTD #History #WomensHistory #Histodons

#OnThisDay, 1 Jan 1983, 44 women climb the fence of Greenham Common airbase and dance on the missile silos.

The women-led Peace Camps at Greenham ran for nearly 20 years, protesting the siting of US nuclear missiles on UK soil. https://greenhamwomeneverywhere.co.uk/

Photo by Raissa Page.

#PeaceActivism #BritishHistory #WomenInHistory #OTD #History #WomensHistory #Histodons

#OnThisDay, 1 Jan 1983, 44 women climb the fence of Greenham Common airbase and dance on the missile silos.

The women-led Peace Camps at Greenham ran for nearly 20 years, protesting the siting of US nuclear missiles on UK soil. https://greenhamwomeneverywhere.co.uk/

Photo by Raissa Page.

#PeaceActivism #BritishHistory #WomenInHistory #OTD #History #WomensHistory #Histodons

#OnThisDay, 1 Jan 1983, 44 women climb the fence of Greenham Common airbase and dance on the missile silos.

The women-led Peace Camps at Greenham ran for nearly 20 years, protesting the siting of US nuclear missiles on UK soil. https://greenhamwomeneverywhere.co.uk/

Photo by Raissa Page.

#PeaceActivism #BritishHistory #WomenInHistory #OTD #History #WomensHistory #Histodons

#OnThisDay, 1 Jan 1983, 44 women climb over the fence of Greenham Common airbase and dance on the nuclear missile silos.

[photo by Raissa Page ]
#WomenInHistory #Histodons #PeaceActivism #BritishHistory

#OnThisDay, 1 Jan 1983, 44 women climb over the fence of Greenham Common airbase and dance on the nuclear missile silos.

[photo by Raissa Page ]
#WomenInHistory #Histodons #PeaceActivism #BritishHistory

#OnThisDay, 1 Jan 1983, 44 women climb over the fence of Greenham Common airbase and dance on the nuclear missile silos.

[photo by Raissa Page ]
#WomenInHistory #Histodons #PeaceActivism #BritishHistory

#OnThisDay, 1 Jan 1983, 44 women climb over the fence of Greenham Common airbase and dance on the nuclear missile silos.

[photo by Raissa Page ]
#WomenInHistory #Histodons #PeaceActivism #BritishHistory

#OnThisDay, 1 Jan 1983, 44 women climb over the fence of Greenham Common airbase and dance on the nuclear missile silos.

[photo by Raissa Page ]
#WomenInHistory #Histodons #PeaceActivism #BritishHistory

A new #Intro

I've made the big jump and have moved mastodon instances!

My main account (which will focus on #Oklahoma #PeaceActivism #Autism and many other topics) is this one: @jmb.

But I will writing a lot on my account for Jewish topics at @[email protected]

I also occasionally post at @kg5jst and at @[email protected]

Finally, I do admin several accounts for some groups I am part of/work with including @Spinoza, @CourageToResist and others.

A new #Intro

I've made the big jump and have moved mastodon instances!

My main account (which will focus on #Oklahoma #PeaceActivism #Autism and many other topics) is this one: @jmb.

But I will writing a lot on my account for Jewish topics at @[email protected]

I also occasionally post at @kg5jst and at @[email protected]

Finally, I do admin several accounts for some groups I am part of/work with including @Spinoza, @CourageToResist and others.

A new #Intro

I've made the big jump and have moved mastodon instances!

My main account (which will focus on #Oklahoma #PeaceActivism #Autism and many other topics) is this one: @jmb.

But I will writing a lot on my account for Jewish topics at @[email protected]

I also occasionally post at @kg5jst and at @[email protected]

Finally, I do admin several accounts for some groups I am part of/work with including @Spinoza, @CourageToResist and others.

A new #Intro

I've made the big jump and have moved mastodon instances!

My main account (which will focus on #Oklahoma #PeaceActivism #Autism and many other topics) is this one: @jmb.

But I will writing a lot on my account for Jewish topics at @[email protected]

I also occasionally post at @kg5jst and at @[email protected]

Finally, I do admin several accounts for some groups I am part of/work with including @Spinoza, @CourageToResist and others.

#OnThisDay, 1 Jan 1983, 44 women climb the fence of Greenham Common airbase and dance on the nuclear missile silos.

[photo by Raissa Page ]
#WomenInHistory #Histodons #PeaceActivism

#OnThisDay, 1 Jan 1983, 44 women climb the fence of Greenham Common airbase and dance on the nuclear missile silos.

[photo by Raissa Page ]
#WomenInHistory #Histodons #PeaceActivism