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Pentagon action and an active participant in the
Encampment, having committed to live at the Women's encampment for a year before it opened, and later organizing a speaking tour of Europe in 1984 on the peace work being done at the camp. Sybil Claiborne collected correspondence, meeting notes, mailing lists, clippings, and leaflets of the Women's Encampment for a Future of Peace and Justice. Cynthia Butler (Cynthia B. Costello) wrote a 13-page document, "Report from Seneca" with Amy Stanley, describing the history of the encampment and providing an analysis of related issues.
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continued to refuse to leave the road, they were charged with disorderly conduct and taken into custody; some marchers did clear the road and were not charged. One local woman, the wife of a bank president, felt that those blocking the road, not the marchers, should be arrested and she joined the marchers and was charged as well. A total of 54 women were detained; nearly all refused to identify themselves, and so they were held in lieu of bail which they refused to post.
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encampment nor participate in the protests. Any male over the age of twelve was not let onto the main grounds, though there was a place in the front lawn where they could stay. This decision was highly controversial. Many women argued that the group was being exclusionary by not allowing men into the encampment, and mothers argued that sons over the age of twelve who were firm believers in the anti-nuclear cause should be allowed to come.
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agencies because of the extra work associated with monitoring the protests and managing traffic problems which resulted from the events. Events from July 30 to August 3 led to more than $ 100,000 in additional policing costs; although they were a local expense at the time, the money was later reimbursed by the federal government. In
November 1984, articles titled "Witches of Seneca" were published in the
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few women lived on the campground, but their annual demonstrations were still large gatherings of nearly 800 women. By 1990, however, camp leaders responded to dwindling numbers by holding a "transform or die" discussion about the future of the Women's
Encampment for Peace and Justice, which went on to establish the non-profit land trust Women's Peace Land.
182:"Women have played an important role throughout our history in opposing violence and oppression. We have been the operators of the Underground Railroad, the spirit of the equal rights movement and the strength among tribes. In 1848 the first Women's Rights Convention met at Seneca Falls giving shape and voice to the 19th century feminist movement.
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Some participants wrote about, photographed, or otherwise documented their experiences at the Women's
Encampment for a Future of Peace and Justice. Mima Cataldo participated in the summer of 1983 and documented the encampment through her photography. Leeann Irwin was an early organizer of the Women's
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in
England. Other camps were set up in Italy and the Netherlands. In June 1982, many people met in New York for the largest U.S. antinuclear demonstration to date (with half a million people participating) and for the Conference on Global Feminism and Disarmament that preceded it. After 1983, only a
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Once again women are gathering at Seneca – this time to challenge the nuclear threat at its doorstep. The Seneca Army Depot, a Native
American homeland once (nurtured?) and protected by the Iroquois, is now the storage site for the neutron bomb and most likely the Pershing II missile and is the
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Preceding their march on the
Saturday, July 30, 1983, several women from the NYC Women's Pentagon Action wrote a letter to the sheriff of Seneca County to inform him of their plans. They intended to walk from Seneca Falls, through Waterloo to the peace camp in Romulus at the Army Depot, stopping at
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On August 3 the women were transported to the Seneca County
Fairgrounds in Waterloo where a makeshift court room was set up so the women could appear before the village justice. After several hours of individual court proceedings, the justice called a break in the proceedings. When he returned, he
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There were many different people and organizations involved in the planning and running of the encampment. Both local and outside women alike participated. The policy of the encampment was to not single out any specific women for their efforts in the organization or running of it. Rather, it was a
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The walk was without incident until its path was blocked at a bridge on
Washington Street in Waterloo. A large group of local residents blocked the road and refused to leave. The marchers responded to the situation by sitting down on the road in an effort to reduce the confrontational atmosphere.
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elements. The women would protest in large circles, holding hands, and weave webs of yarn around each other and around the fence of the Army Depot, with objects of meaning also incorporated. They performed slow walks, where they would walk in slow-motion; twisting, turning, and pulling each other
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Since the mid-1990s, the base has been undergoing redevelopment for non-military purposes. Among those now in place is a state prison (Five Points
Correctional Facility). For a time the former troop housing area was used as a program for troubled teenagers by Kid's Peace and then by the Hillside
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The standoff lasted for some time as the sheriff tried to convince the marchers to give up their march. Although many of the marchers had not yet been to the encampment, the sheriff sent to the encampment to have leaders brought to the scene in an effort to resolve the situation. When many women
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Damage was done in an early publication by the encampment which denigrated the educational level of local residents and was seen by many to be patronizing and condescending. Regular counter-protests took place at the encampment's events. The civil unrest also caused resentment by law enforcement
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The encampment attracted thousands of women, from many different places and with different political views, sexual orientations, religions, ethnicities, and economic backgrounds. Although a significant number of men shared interest in the encampment's cause, they were neither allowed to join the
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In the early 1990s, the Special Weapons area at the Seneca Army Depot, which is where the protesters believed the nuclear weapons were stored, was closed and the Army acknowledged that the base's Special Weapons mission had ended. Not long after the base was listed for closure under the Base
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along. In one protest they tied themselves to the fence with ribbons and yarn, and moaned and screamed. There was a 'zukes not nukes' week where they stormed the fence and filled it with zucchinis. Other demonstrations featured singing, dancing, masks, costumes, makeup, and signs. Sometimes
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The existence of nuclear weapons is killing us. Their production contaminates our environment, destroys out natural resources, and ... our human dignity and creativity. But the most critical danger they represent is to life itself. Sickness, accidents, genetic damage and
319:" and noted specific information about their witchcraft and feminist practices. At the time the activities at the encampment were declining and while the articles did not have a major impact, they did confirm for many their assumptions about the movement's supporters.
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and the "'patriarchal society' that created and used those weapons." The encampment continued through till 1994 when it "transitioned" into a "Women's Peace Land." Through its entire existence it continued to make the same principled philosophical connections between
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death. These are the real products of the nuclear arms race. We say no to the threat of global holocaust, no to the arms race, no to death. We say yes to a world where people, animals, plants, and the earth itself are respected and valued."
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departure point for weapons to be deployed in Europe. Women from New York State, from the United States and Canada, from Europe, and, indeed, from all over the world are committed to nonviolent action to stop the deployment of these weapons.
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After the main encampment ended in the summer of 1983, several smaller demonstrations occurred at the depot the following summer. While a token presence at the encampment continued for a few years, the activity declined each year. In 1986, the
133:. As it evolved the first summer, it became a living expression of all women's skills & empowerment, as well as a visible celebration of a joyful lesbian sub-culture. The encampment continued as an active political presence in the
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The encampment has also been referred to as: Seneca, the Encampment, the Women's Encampment, the Women's Peace Camp, the Peace Camp, the Seneca Peace Camp and the Seneca Women's Encampment for a Future of Peace and Justice.
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The largest protest at the depot organized by the encampment took place on Monday, Aug. 1. The peaceful event, which did involve many women climbing the depot's fence, took place while the women were still in custody.
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Children's Center. That area has been sold by the Seneca County IDA and is vacant. Depot land also has been re-utilized for a Seneca County Jail, and various buildings at the base are being used for warehousing.
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They were taken by school bus to the Seneca County Jail where they were arraigned. They were then taken to the South Seneca Elementary School in Interlaken where they were held until the following Wednesday.
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Another anti-nuclear weapons protest occurred at the depot in October 1983, which was not sponsored by the Women's Encampment, although some encampment participants did participate.
104:, concluding with a Labor Day Action honoring workers and highlighting the inflation and job loss that militarism brings. Thousands of women came to participate and rally against
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formed to protest the scheduled deployment of Cruise and Pershing II missiles before their suspected shipment from the Seneca Army Depot to Europe in the fall of 1983.
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The encampment utilized a number of different techniques in their protests to bring their causes and issues to the attention of the outside world. They used many
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July 17 – New York City women's letter to Seneca County sheriff gave notice of plans for a march from Seneca Falls to the encampment by way of Waterloo on July 30
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Burrington, Debra; Schwartz-Shea, Peregrine (1990). "Free Riding, Alternative Organization and Cultural Feminism: The Case of Seneca Women's Peace Camp".
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were performed, to imitate war casualties. There was even a laundry ritual, in which women hung up signs in a local laundromat while doing their laundry.
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historic sites regarding the women's rights movement on their way. There were no local laws requiring a permit and so none could be issued.
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Papers of Sybil Claiborne, 1981-1983. 91-M75. Schlesinger Library, Radcliffe Institute, Harvard University, Cambridge, Mass.
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The Difference Within: The Politics of Representation, Identity and Gender Informing the 1983 Seneca Women's Peace Encampment
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Cynthia B. Costello Essay, 1984. A/C841. Schlesinger Library, Radcliffe Institute, Harvard University, Cambridge, Mass.
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Leeann Irwin Papers, 1976-1992. MC 1050. Schlesinger Library, Radcliffe Institute, Harvard University, Cambridge, Mass.
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Mima Cataldo Papers, 1983-2015. MC 848. Schlesinger Library, Radcliffe Institute, Harvard University, Cambridge, Mass.
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called all the defendants into the building and dismissed the charges against them in the interest of justice.
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project in New York City paid tribute to both this encampment and the Greenham Common Women's Peace Camp.
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Realignment and Closure Act. The depot was finally decommissioned and shut down on September 2000.
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279:, Women's Pentagon Action, Rochester Peace and Justice, and the Upstate Feminist Peace Alliance.
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816:"Look To the Women for Courage: Stories From the Seneca Encampment for Peace and Justice" (1984)
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Women's Peace Encampment online archive: oral histories, photos, videos, news clippings
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collective effort and its organizational and political strategies have been analyzed.
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February, 1983 – local officials first alerted to peace camp through Buffalo newspaper
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The encampment did not integrate well with the surrounding conservative community.
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The following statement was taken from the back cover of the encampment handbook:
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Seneca Women's Encampment for a Future of Peace and Justice Collection 1977-1997
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Khan, Billie (January 1984). "Seneca Falls: A Women's Demonstration for Peace".
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Nuclear Summer: The Clash of Communities at the Seneca Women's Peace Encampment
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June 9 – Local resident offers American flag to the camp (rejected on June 13)
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The camp took place mainly during the summer of 1983, from July 4 through
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August 1 – central demonstration involving approximately 1500-3000 people
582:"Seneca Women's Encampment for a Future of Peace and Justice Collection"
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Press Release. 30 April 1987. Interference Archive, Brooklyn New York.
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Records of the Women's Encampment for a Future of Peace and Justice
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Costello, Cynthia; Stanley, Amy Dru (1985). "Report from Seneca".
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Women's Encampment for a Future of Peace & Justice Handbook
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Special Collections & University Archives at UMass Amherst
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486:"The Seneca Stores: Tales from the Women's Peace Encampment"
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July 4 – camp opened (activities include slow walk to depot)
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Seneca Women's Encampment for a Future of Peace and Justice
311:. The articles characterized the participating women as "
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http://id.lib.harvard.edu/alma/990013872240203941/catalog
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http://id.lib.harvard.edu/alma/990022039280203941/catalog
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Women's Encampment for a Future of Peace and Justice
243:– peace camp organizers held first press conference
269:Women's International League for Peace and Freedom
199:Romulus is located within fourteen miles of both
832:Women's organizations based in the United States
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703:. Syracuse University Press. pp. 250–251.
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137:area for at least five more years, supporting
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245:Early June – women invited to local churches
847:Anti-nuclear protests in the United States
758:: CS1 maint: location missing publisher (
795:, Radcliffe Institute, Harvard University
267:The main organizations involved were the
77:Learn how and when to remove this message
818:, Sophia Smith Collection, Smith College
40:This article includes a list of general
837:1983 establishments in New York (state)
727:Are you my mother? : a comic drama
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255:September 5 – camp closes for the year
226:The encampment patterned itself on the
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271:, Catholics against Nuclear Arms, the
141:education and the connections between
805:, University of Massachusetts Amherst
492:. New York: Pergamon Press. pp.
457:Frontiers: A Journal of Women Studies
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774:For Immediate Release: Window Peace.
636:(PhD thesis). University of Albany.
404:Greenham Common Women's Peace Camp
228:Greenham Common Women's Peace Camp
46:it lacks sufficient corresponding
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867:Organizations established in 1983
811:PeaCe eNCaMPMeNT HeRSToRy PRoJeCT
488:. In Russell, Diana E. H (ed.).
215:. The area was a station on the
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239:April – formal camp name chosen
699:Alonso, Harriet Hyman (1993).
414:List of anti-war organizations
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862:Pacifism in the United States
842:Anti–nuclear weapons movement
619:10.1080/1554477X.1990.9970577
291:Community and Media Reactions
203:, which is the birthplace of
857:Feminism in New York (state)
632:Krasniewicz, Louise (1988).
536:. Cornell University Press.
532:Krasniewicz, Louise (1992).
340:The Waterloo Bridge Incident
241:May 23 – camp land purchased
490:Exposing Nuclear Phallacies
409:Counterculture of the 1960s
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131:environmental destruction
803:W. E. B. Du Bois Library
724:Bechdel, Alison (2012).
701:Peace as a Women's Issue
689:Accessed April 09, 2020.
676:Accessed April 09, 2020.
663:Accessed April 09, 2020.
580:Wassmann, Libby (2015).
419:The Ribbon International
117:, racism, high rates of
61:more precise citations.
399:Women Strike for Peace
309:Syracuse Post-Standard
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277:Women Strike for Peace
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484:Paley, Grace (1989).
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273:War Resisters League
217:Underground Railroad
211:, the birthplace of
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613:(3): 1–37.
317:vegetarians
147:nonviolence
143:ecofeminism
125:and global
59:introducing
826:Categories
730:. Boston.
591:2018-09-19
512:References
503:0080364764
115:patriarchy
111:militarism
95:peace camp
42:references
754:cite book
746:780063960
448:0018-7399
119:inflation
102:Labor Day
436:Humanist
393:See also
313:lesbians
209:Waterloo
562:. 1983.
494:216–222
477:3346051
334:die-ins
315:" and "
195:History
127:poverty
55:improve
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369:Legacy
329:ritual
323:Ritual
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742:OCLC
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