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A multifaceted approach needed to end witch-hunting in Jharkhand and other states

There is a pressing need for a comprehensive national law that criminalizes witch-hunting and ensures strict penalties for perpetrators. Providing communities with proper healthcare services could significantly reduce the influence of ojhas and bring down the instances of witch-branding in Jharkhand, writes Md Tabrez Alam

Witch-hunting, a barbaric practice rooted in superstition and patriarchy, remains prevalent in Jharkhand despite legal prohibitions. While the practice primarily targets women, particularly those who are elderly, unmarried, widowed, childless or belonging to marginalized communities, male family members and relatives are also affected. Victims of witch-hunting are often blamed for causing misfortunes such as crop failures, disease, or the untimely death of a family member. These accusations are frequently used to settle personal scores, often driven by land disputes or other grievances. The presence of “ojhas” or local faith healers, who claim to possess the power to identify witches, continues to play a significant role in perpetuating these practices. Even though several states, including Jharkhand, have enacted laws to curb witch-hunting, their implementation has been inconsistent. The lack of awareness and resistance from local communities, along with the complicity of influential figures such as tribal chieftains, allows witch-hunting to continue with impunity.

Witch-hunting as a symptom of deep-rooted inequality

The social stigma and violence faced by women accused of witchcraft often result in physical abuse, public humiliation and even murder. These women are frequently ostracized from their communities, forced into isolation, and subjected to horrific acts of violence, including flogging, sexual assault, and disfigurement. The practice disproportionately affects women from socially marginalized groups, such as the Adivasi and Dalit, who face additional vulnerabilities due to their lack of access to education, healthcare, and economic resources. According to activists, around 40-50 women are killed each year in Jharkhand alone in the name of witch-hunting. Despite the existence of anti-witchcraft laws in several states, including Jharkhand, law enforcement agencies remain ill-equipped to combat this social menace effectively.

Historical roots and evolution of witch-hunting

There are historical records of witch-hunting from before the British colonial period. It was not uncommon for individuals, particularly women, to be accused of witchcraft for reasons ranging from jealousy to land disputes or unexplained misfortunes. Over time, these beliefs merged with patriarchal societal norms, which viewed women, especially those who were elderly, unmarried, widowed or childless, as a ‘burden’ on the community. Such women were often easy targets for accusations of witchcraft. The practice of witch-hunting became institutionalized in many regions, with “ojhas” being tasked with identifying witches and prescribing violent remedies.

Legal framework and need for stronger enforcement

Law enforcement remains inadequate despite laws aimed at preventing witch-hunting, such as the Prevention of Witch (Daain) Practices Act, 1999 in Bihar, which was adopted by Jharkhand with changes in 2001. Many police officers are unaware of these laws or lack the training to apply them effectively. Furthermore, local communities often resist the implementation of these laws, driven by traditional beliefs and the influence of local leaders. For instance, the ojha or witch doctor, despite being illegal, continues to hold sway in rural areas, where their accusations are often regarded as gospel truth. Activists have long called for stronger legal measures, including holding ojhas and tribal chieftains accountable for their role in perpetuating witch-hunting. There is also a pressing need for a comprehensive national law that criminalizes witch-hunting and ensures strict penalties for perpetrators. Additionally, robust mechanisms for victim rehabilitation, compensation, and mental health support are crucial in addressing the aftermath of such heinous crimes.

A disturbing rise in witch-hunting cases

The National Crime Records Bureau (NCRB) reports that a staggering 2500 women have been killed following accusations of witchcraft since 2000. The Crime in India Report 2022 reveals nearly 85 witchcraft-related murders in India in 2022 alone. The most affected states include Jharkhand, Odisha, Madhya Pradesh, and Chhattisgarh, with Jharkhand recording the third-highest number of witch-hunting-related murders in 2022. While the state of Jharkhand reported 11 such murders in 2022, it marked a sharp rise from just 3 cases in the previous year. Chhattisgarh and Madhya Pradesh, which registered 25 and 20 such cases, topped the list.

Socio-economic and cultural factors

A survey conducted by the Nirantar Trust in Bihar in 2023-24 revealed that despite the provision of the Prevention of Witch (Daain) Practices Act, 1999, which was intended to curb witchcraft-related violence, at least 75,000 women in Bihar live under the constant threat of being accused of witchcraft. A staggering 97 per cent of the accused women belong to Dalit, Backward, or Extremely Backward Castes. Additionally, 75 per cent of the victims were between the ages of 46 and 66, with many being economically vulnerable and uneducated. The survey also highlighted significant barriers these women face in accessing justice. Alarmingly, only 31 per cent of the victims reported their cases to the authorities, and even among those who did, 62 per cent did not see any redressal.

Furthermore, many village leaders remained unaware of the Prevention of Witch Practices Act, with 85 per cent of the surveyed leaders unfamiliar with the law. These findings underscore the role that socio-economic factors, such as poverty and illiteracy, play in making women easy targets for witch-hunting. Rural areas with limited access to education and healthcare are often rife with accusations of witchcraft.

Poor healthcare and the role of traditional healers

A study by IndiaSpend in 2020 identified poor healthcare as a critical factor contributing to the prevalence of witch-hunting, particularly in Jharkhand. With 75.95 per cent of the state’s population living in rural areas, access to quality healthcare is limited. In such communities, people often turn to quacks such as ojhas for medical treatment. These healers, who are sometimes consulted for minor ailments, exploit superstitions and frequently label women as witches to explain illnesses or death. This reliance on ojhas, combined with poor healthcare infrastructure, creates a dangerous environment for vulnerable women.

Children campaign against witch-branding in Palamu, Jharkhand (Photo: Md Tabrez Alam)

Case studies of witch-hunting in Jharkhand

Several cases from Jharkhand highlight the brutal realities of witch-hunting. In Mandar village, for instance, five women were murdered on suspicion of practising witchcraft on 7 August 2015. These women were later found to have been protesting against liquor consumption in their village, and their deaths were linked to efforts to silence them. Another case involved a 60-year-old woman, Baso Oraon, who was murdered after being accused of causing the death of a 14-year-old boy in her village in June 2023. In December 2022, Shanti Devi, a woman from Bandhabad in Giridih, Jharkhand, was dragged out of her home, beaten, and branded a witch by a mob. Her crime? Being blamed for illnesses and deaths in the village.

The role of education and healthcare in curbing witch-hunting

Addressing the root causes of witch-hunting requires a multifaceted approach that includes improving access to education, healthcare and social services. A study by the State Commission of Women, Odisha, found that 27 per cent of witch-branding cases stemmed from children’s health issues, while 43.5 per cent were linked to illnesses in adults. Providing communities with proper healthcare services could significantly reduce the influence of ojhas and bring down the instances of witch-branding. Moreover, improving access to sexual and reproductive health services, particularly in rural and tribal areas, could reduce the reliance on traditional healers for reproductive-health concerns. Educating communities about health issues and dispelling superstitions will also be vital in countering witchcraft and preventing future accusations.

Legal frameworks and the role of law enforcement

Despite the existence of laws in different states such as the Prevention of Witch Practices Act in Bihar and Jharkhand, which criminalizes witch-hunting, these laws have been largely ineffective in preventing such violence. A Partners for Law and Development study found that victims don’t get adequate reparations. The police and administration also contribute to the problem by not intervening in cases unless there is a murder. This lack of proactive intervention allows the perpetrators to act with impunity. In many instances, the authorities recommend a compromise to avoid the complexities of legal processes, further hindering justice for victims.

The Indian Penal Code (IPC) of 1860 addresses crimes related to witch-hunting through Section 323 (punishment for voluntarily causing hurt) and Section 295A (punishment for deliberate acts intended to outrage religious feelings). However, these laws are often insufficient in curbing the practice, because they do not specifically address the social and cultural dimensions of witch branding. This applies to the Bharatiya Nyay Sanhita 2023, too.

Jharkhand, Bihar, Chhattisgarh, and Odisha have their own laws. The Prevention of Witch Practices Act in Jharkhand and Bihar aims to address witch-hunting directly, but challenges remain regarding enforcement and effectiveness. Assam has a more stringent law, where accusing a woman of being a witch can lead to life imprisonment and a fine of up to Rs 5 lakh. The Karnataka Prevention of Superstitious Practices Act, 2013, which, while not solely focused on witch-hunting, targets various harmful superstitions, including witchcraft-related crimes. The Rajasthan Women (Prevention and Protection from Atrocities) Act, 2006 criminalizes calling a woman a “Dayan” or accusing her of witchcraft, with penalties extending to three years of imprisonment and a fine of Rs 5,000. However, this lack of uniformity across states has created gaps in addressing witchcraft-related violence.

In 2021, Jharkhand launched “Project Garima”, which focuses on eradicating witch-hunting practices and rehabilitating victims. The initiative includes counselling, skilling, and support for women who have been victims of witch branding. There have been attempts at the national level to introduce legislation to prevent witch-hunting, but these have largely stalled now. In 2003, the Women and Girls (Prevention of Stripping, Teasing, Molestation, Branding as Witches, and Offering as Devadasis) Bill was proposed but withdrawn. Similarly, a 2016 Bill to address witch-hunting did not progress in Parliament. The lack of a cohesive national approach is one of the key challenges in combating this issue.

The way forward

Witch-hunting in India remains a deeply entrenched socio-cultural issue, particularly in rural regions, with far-reaching consequences for marginalized women. Despite the existence of legal frameworks aimed at curbing this practice, women continue to be targeted due to a combination of superstitions, gender discrimination, and socio-economic disparities. A multifaceted approach to eradicate witch-hunting is needed. This includes legal reforms, launching community awareness programmes, and addressing the root causes such as patriarchy, lack of education, and economic deprivation.

To effectively combat witch-hunting, a comprehensive strategy goes beyond legal provisions and encompasses healthcare access, education and community involvement. There must be consistent enforcement of existing laws, and authorities must be held accountable for failing to act in witch-hunting cases. Intervention of and collaboration with local-governance bodies like Panchayats are essential in mitigating witch-hunting. Furthermore, improving healthcare access and providing alternative livelihoods to traditional healers can significantly reduce the reliance on superstition-driven practices. Initiatives like Project Garima, which offers mental health support and awareness, are vital in addressing the psychological and social needs of survivors.

In addition to these efforts, various welfare programmes and national awareness campaigns such as the Gender Adharit Hinsa Ke Virudh Rashtriya Abhiyan and the Sankalp-100 Days Campaign have been instrumental in addressing the issue of gender-based violence and supporting vulnerable women in Jharkhand. These initiatives work to change societal attitudes, promote legal literacy, and provide platforms for women to speak out. Also in Jharkhand, the Mayya Samman Yojana has provided critical financial support to victims of witch-hunting, addressing their immediate needs and empowering them economically. Such programmes, including social security measures and community education, complement the legal framework and grassroots action in combating witch-hunting. Through collaborative efforts among the government, civil society and local communities, it is possible to eradicate this brutal practice and build a society where women are no longer victimized by superstition or social exclusion. The path forward requires urgent and coordinated action to protect women’s rights and ensure their safety in all corners of India.

References

  1. Agrawal, A., & Mehra, M. (2014). Contemporary Practices of Witch Hunting: A Report on Social Trends and the Interface with Law. Retrieved from https://vmml-cwds.ac.in/sites/default/files/2024-04/Contemporary_Practices_of_Witch_Hunting.pdf
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(Editing: Anil)


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About The Author

Md Tabrez Alam

Dr Md Tabrez Alam recently earned his PhD from Indian Institute of Dalit Studies, New Delhi. His academic journey includes an MPhil from Maulana Azad National Urdu University, Hyderabad, and a master’s in Social Work from the Central University of Rajasthan. Alam is General Secretary of Rising Tree and co-founder of Social Works Collectives. He has authored a book titled “Muslim as Unequal: A Socio-Economic Study of Jharkhand” (Lap Lambert Academic Publishing), and multiple research papers. Alam grew up in the Giridih district of Jharkhand.

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