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UNEQUAL BURDEN - WHY WOMEN BEAR THE BRUNT OF WITCH HUNTS
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UNEQUAL
BURDEN - WHY WOMEN BEAR THE BRUNT OF WITCH HUNTS
AUTHORED BY
- DEEKSHA KUMARI
“There
is no social evil, no form of injustice whether of the feudal or the capitalist
order which has not been sanctified in some way or other by religious sentiment
and thereby rendered more impervious to change.”[1]
Abstract
Witch hunts have historically
targeted women Unfairly, reflecting deep-rooted gender biases, socio-economic
vulnerabilities, and patriarchal power structures. This paper explores why
women bear the brunt of witch hunts across different cultures and periods. It
examines the intersection of gender, superstition, and socio-political factors
that fuel these persecutions. Women, especially those who are elderly, widowed,
or economically independent, are often scapegoated for misfortunes such as
disease, crop failures, or unexplained deaths. The study also highlights how
modern manifestations of witch hunts persist in various regions, often linked
to poverty, lack of education, and systemic discrimination. By analyzing
historical records and contemporary cases, this research underscores the urgent
need for legal protections, awareness campaigns, and societal reforms to
dismantle the structures that perpetuate violence against women in the name of
witchcraft.
Keywords:
Witch-hunt, Black magic, Law, history, IPC, Constitution
1.
INTRODUCTION
India is a country where women are
looked upon as tokens or symbols of their caste, community, and various other
divides. Whereas they are killed because they are thought to be witches, but
people revere them in the name of goddesses. For Indian society, killing is not
a recent behavior; rather, it has a long history. When the term
"witches" was first used, people immediately associated it with ugly
women who could fly and disappear while wielding a broom. The meaning of the
word "witch" has evolved over time to currently refer to women who
develop supernatural abilities and engage in bad deeds that are portentous. The
most vulnerable groups to contemporary "witch hunting" include women,
children, the elderly, the disabled, socially isolated individuals, and those
with lesser incomes, though men can also become victims. Additionally, witch
hunts are more common in places where there is a lot of societal unrest. There
are moments when people are held accountable for the state of the economy,
unequal development, starvation, drought, broken medical systems, capitalism,
and political rivalry. For example, it is said that rural women in India are
afraid of being called witches, which prevents them from making decisions that
would demonstrate too much "independence of initiative"—a quality
that is at odds with women's traditional roles in society.
It is said that they are connected to
negative energy and that they murder defenseless people in order to strengthen
their position and increase their power. They go by a variety of names, such as
"Dayan," "Chudail," "Tohni," and so on, but what
unites them all is their use of supernatural abilities to harm people. Thus,
the procedure of "Witch Hunting" involves the execution of these
individuals to prevent any harm they may cause to society. People murder and
rape innocent women in the name of witch hunts in order to obtain their
possessions, and occasionally they do it as a means of obtaining revenge. Witch
hunts and accusations of black magic continue to plague parts of Madhya Pradesh
and Rajasthan, disproportionately targeting women. This chapter explores the
factors that render women especially vulnerable in these regions and examines
relevant case laws highlighting this gender bias. The Times of India newspaper
revealed police statistics that showed that between May 2016 and 2019, rioters
in Jharkhand killed almost 123 persons. These individuals, the most of whom
were women, were charged with sorcery. As per the National Crime Records
Bureau, 134 individuals nationwide were slain in 2016 on suspicion of doing
"black magic".[2]
Many women are tortured every day by
such superstitions and many become victims of these superstitions. Even in
today's scientific era, man believes in such superstitions that we cannot even
imagine. He even performs human sacrifice to fulfill his desires. We saw in a
recent incident In Elanthoor village, Pathanamthitta district, Kerala, India,
two women were tortured and killed as part of human sacrifice rites. This
incident is known as the Elanthoor human sacrifice case of 2022.[3]
2.
DEEP DIVE INTO SOCIO-ECONOMIC
FACTORS OF WITCH HUNTING IN INDIA
v Patriarchal Society and Vulnerability
-The profoundly
ingrained patriarchal culture in India fosters allegations of witchcraft
directed towards women. Their limited ability to make decisions frequently
leaves them in charge of neither family decisions nor finances. Their reliance
on their economy makes them easy pickings, especially in hard times when they
become scapegoats for bad luck. Moreover, the persecution of unusual women is
fueled by the social stigma surrounding them. People who defy gender norms or
speak up are viewed as "different" and are more likely to be accused
of witchcraft. For many Indian women, the combination of societal prejudice and
economic fragility puts them in risk. In Mahendra Meena vs. State of
Rajasthan (2006)[4] an
elderly woman who was suspected of practicing witchcraft was brutally tortured
and killed. The victim was an easy target because of her marginalized status
within the family and the patriarchal standards of the community, which were
stressed in the judgement.
v Lack of Education and its
Consequences -Further
fueling the fires of witch-hunting are superstition and a lack of education. In
communities lacking strong scientific understanding, unfounded beliefs about
witchcraft can flourish. This makes women, who are often targeted in these
accusations, more vulnerable. Furthermore, the absence of proper education
leaves them disadvantaged. They struggle to challenge these baseless
accusations or even comprehend their legal rights, hindering their ability to
defend themselves. In landmark case addressed the issue of witch-hunting in
adivasi (indigenous) communities. The judgement recognized the crucial role of
education in empowering women and dispelling superstitious beliefs.[5]
v Property Rights and Economic
Dependence-Women's
lack of property rights puts them in a difficult situation and increases their
susceptibility. It first encourages financial reliance on men. Women lack
financial autonomy since they cannot inherit property or own land. Because of
their reliance, they are easily accused of witchcraft, which can be used to
control them or resolve property issues. Second, these charges may have
disastrous societal repercussions. It is possible for women who are shunned for
being witches to be forced from their homes and lands, depriving them of their
scant possessions and putting them in danger. Due to their inability to own
property, women are thus economically disadvantaged and more vulnerable to
violence and social isolation. In the Case Soni Sori vs. State of
Chhattisgarh[6]
Tribal rights advocate Soni Sori faced bogus accusations of witchcraft in an
attempt to stop her work advocating for adivasi groups' land rights. This story
serves as an example of how property issues and witch hunts can collide.
CULTURAL
BELIEFS AND SUPERSTITIONS FUELING WITCH HUNTS IN INDIA
v Belief in Evil Forces and Gender Bias- India's rich tapestry of cultures
includes a deep-rooted belief in the supernatural. This belief system often
incorporates malevolent spirits and the concept of witchcraft. In some
communities, women who fall outside societal expectations are particularly
vulnerable to witchcraft accusations. This can include widows, those childless,
or women with disabilities. These marginalized groups are already ostracized
and sometimes seen as conduits for evil forces. Similarly, women who challenge
the status quo, be it through unconventional behavior or a strong will, can be
seen as wielding unnatural power and become targets for accusations. A mother
and daughter in Jharkhand were taken from their home by villagers in November
2013, who then led them to a neighboring forest and cut their throats.[7]
Rumors that the women were witches started after the mother's husband passed
away years before, and the locals held the women responsible for the illnesses
of several of their children.[8]
v Unexplained Events and the Blame Game
- In many
societies, misfortunes are attributed to supernatural causes, leading to
witchcraft accusations. For instance, in early modern England, women working in
multiple households faced higher risks of such accusations, often merely for
being present during another's misfortune.[9] When
faced with misfortune, like illness, crop failure, or livestock deaths, a
community grappling for explanations may turn to superstition. In such a
situation, ostracized or different women become convenient scapegoats. For
instance, the "evil eye" superstition suggests a woman's envious gaze
can bring misfortune. Even more fantastical notions, like those of "night
flying" – where women are seen shapeshifting into nocturnal creatures
responsible for harm – can take root.[10] Additionally,
some communities hold beliefs about women's bodies being susceptible to
possession by malevolent spirits, further marginalizing them during hardship.
v Witch Hunts in Tribal Communities- Tribal communities with strong
faith in traditional healers and rituals are particularly vulnerable to witch
hunts. In India's tribal cultures, witch-hunting is a common practice that
frequently targets weaker women. Ignorance combined with deeply held convictions
can be hazardous. When accusations are motivated by illness or bad luck, they
might result in violence and social exclusion. There is some protection
provided by the law. Examples of convictions under the Indian Penal Code (IPC)
for offenses including assault (Section 323) against people accused of
witchcraft. In the Sonitpur area of northern Assam, a group of people allegedly
burned an Adivasi woman alive because they thought she was a witch. Based on
data from the Assam government, 107 persons were killed in the state as a
result of witch hunts between 2011 and 2019.[11]
In 2021, the Odisha State Commission for Women (OSCW) and ActionAid
conducted a joint study that found that the districts of Mayurbhanj,
Sundargarh, Rayagada, Malkangiri, Keonjhar, Gajapati, and Ganjam account for
83% of the state's incidences of witch-hunting and witch-branding. Cases from
the districts of Nabarangpur, Balasore, Nayagarh, Koraput, and Kandhamal were
also mentioned in the study.[12]
THE UNHOLY
ALLIANCE: ACCUSERS, HEALERS, AND MEDIA FUELING WITCH HUNTS IN INDIA
v Village Power Dynamics-Exploitation and Vendettas Local
healers (babas, ojhas, bhopas), particularly those who are men, hold
considerable sway within rural communities. This power, however, can be misused
in several ways. Some healers may identify alleged witches to bolster their own
reputations as protectors against evil, solidifying their standing within the
community. Accusations can also be a tool for settling personal scores. A
healer might target a woman to eliminate a competitor in the traditional
medicine space or retaliate for a past disagreement. Even more disturbingly,
witch hunts can be manipulated to control resources. By ostracizing women, the
healers can make them vulnerable to land grabs or economic exploitation. The
Jharkhand Witch Hunting Case (2016)[13]
exemplifies this dark side of healer influence. A powerful healer, reportedly
driven by a personal vendetta, instigated a witch hunt that led to the brutal
murders of three women. This case highlights the chilling reality of how local
healers can exploit their position to inflict violence. Accusations frequently
result from interpersonal conflicts or bad luck that occurs within a family or
group. These charges may be stoked by self-described "witch doctors"
or "healers" who take advantage of the circumstances, persuading the
relatives of the victims that a witch is to blame and proposing costly and
frequently dangerous rituals as a remedy.
v Sensationalized Media: Fanning the
Flames of Fear-Witch
hunts in India thrive on a toxic combination of power dynamics, opportunism,
and sensationalized reporting. Witch-hunting in India is fueled by a troubling
collaboration between accusers, healers, and occasionally even the media.
Sadly, sensationalist media coverage has the power to worsen the issue by
drawing attention to these allegations without conducting a thorough
investigation, which exacerbates the community's already existing dread and
paranoia. Irresponsible media coverage can act as a dangerous accelerant to
witch hunts. Sensationalized reporting can whip a community into a moral panic,
creating a climate rife with fear and paranoia that can trigger a domino effect
of accusations and violence. Furthermore, media outlets often act as judge and
jury, portraying the accused as inherently guilty without proper investigation.
This not only prejudices the legal process but also tramples on the right to a
fair trial. Finally, the media's focus on dramatic visuals and lurid narratives
can overshadow the human cost of witch hunts. By prioritizing spectacle over
substance, they hinder public empathy for the victims, making it easier for
violence to continue unabated.[14]
IMPACT OF
WITCH HUNTS ON WOMEN
v Witch Hunt Violence: ( Physical and
Sexual Abuse)
Witchcraft accusations
escalate into horrific acts of violence against women. Accused women face a
brutal reality of physical assault, including beatings and mutilation. This
violence can be driven by mob mentality, a desire to extract confessions, or
simply inflict punishment. The situation takes an even darker turn with sexual
violence. Rape and other forms of sexual assault are used as tools of
humiliation, control, and forcing "confessions." These acts are
further fueled by the warped belief that witches possess unnatural sexual
desires. In Chattishgarh in August of 2013 Three boys killed two fifty year-old
women. One boy's father was sick, while the dads of the other two sons were
dead, according to the authorities. They "questioned those women about
their involvement in witchcraft practices, but they refused to speak,"
thinking the women were at fault. The boys were enraged by this and proceeded
to slit their throats after strangling them.[15]
Witch hunts are common in tribal-dominated rural areas with little access to
justice, medical care, and education, as well as a high prevalence of
superstitions and beliefs. Crime connected to witch hunting has several facets.[16]
The victims endure torture, social exclusion, and extreme humiliation in
addition to the executions. Things like being severely beaten, nude, feeding
excrement, or bound to posts happen frequently. The majority of the victims are
women, widows, the unmarried, and those who are out of the ordinary and work as
healers or community workers. Superstitions that are aggressive, dangerous,
destructive, damaging, and inhumane are the result of a lack of good education,
economic progress, scientific temper, and widespread awareness campaigns.[17]
v Social Exclusion of Witch-Hunted
Women
A heinous violation of
women's fundamental rights is the social marginalization that ensues from
allegations of witchcraft. The effects on other women who are ostracized are
severe. Their own communities have the power to deny them access to basic
necessities like food, water, shelter, and medical attention, endangering their
health and maybe lives. In addition to isolating children from essential social
support systems, this seclusion leaves them vulnerable to additional abuse. In
terms of the economy, the excluded woman might not be allowed to work, possess
property, or even shop. This sets up a vicious cycle of reliance on other
people, who might then take advantage of their weaknesses. The Universal
Declaration of Human Rights (UDHR) guarantees fundamental rights, including the
right to life, security of person, and freedom from cruel, inhuman, or
degrading treatment (Articles 3, 5, and 9). Social exclusion can violate these
rights.The Supreme Court case, Gaurav Jain v. the State of Bihar (1991)[18],
addressed witchhunting as a violation of human rights. The court directed state
governments to enact laws and enforce existing ones to protect victims,
including ensuring access to essential services.
v Psychological Trauma from Witch Hunts
Case Studies and Legal Recognition
Witch hunts leave a trail of deep psychological wounds on the women they
target. The constant threat of violence can lead to Post-Traumatic Stress
Disorder (PTSD), with symptoms like flashbacks, nightmares, and hypervigilance.
Social isolation, loss of livelihood, and public humiliation inflicted on the
accused often result in severe depression. Furthermore, the fear of being
ostracized or attacked creates chronic anxiety and a constant sense of
insecurity, further crippling these women. The trauma inflicted by
witch-hunting goes beyond physical harm. Some women, as a coping mechanism for
the intense social rejection, may experience dissociation, a psychological
state of detachment from their thoughts and feelings. This trauma is
increasingly being recognized by courts. Landmark cases like Saleema Begum vs.
State of Jharkhand[19]
and Philomena Musambayi vs. The Republic[20]
highlight this. In these cases, courts acknowledged the psychological impact of
ostracization and social exclusion, ordering the reintegration of one woman and
awarding compensation for emotional distress to another. These rulings
demonstrate a growing legal recognition of the psychological trauma caused by
witch-hunts.
v Loss of Property and Livelihood in
Witch Hunts in India
The economic devastation caused by
witch hunts goes beyond the immediate violence and social exclusion.
Accusations of witchcraft can strip women of their livelihoods. Land, a crucial
asset in rural India, is often grabbed by family members, the community, or
even law enforcement influenced by the accusations. Homes, crops, and other
belongings are vandalized or destroyed during mob attacks or as forms of
"punishment." Furthermore, daughters or widows facing witchcraft
accusations can be ostracized and denied their rightful inheritance, further
deepening their economic marginalization. In Dohra village in the Latehar
district on September 11, five members of a family—two of whom were women—were
stabbed by relatives who accused them of being witchcraft practitioners.They
were blamed for the demise of a buffalo and a woman in a car crash.
Police discovered that the attack was
motivated by a plot of land.[21]
In the Namkom area of Jharkhand, a local land dealer allegedly concocted
witchcraft tales to get control of a woman's property. This was reported by the
Indian news website FirstPost. Reporters were also informed by activists that
many of the ladies who are suspected of being "witches" are widows
who live alone on their estates.[22]
The Indian Penal Code (IPC) Sections 435 (Mischief by destroying or defacing
property) and 440 (Mischief committed after preparation for causing damage):
These sections can be used to prosecute those who damage or destroy the
property of women accused of witchcraft. The landmark case in which, the dead
was carried away by force by the defendants, and he was slain and buried alive
after being suspected of practicing witchcraft. When the police arrived in the
hamlet after learning that the deceased had been slain and buried, there were
signs that some of the people were involved because they were preventing the
authorities from conducting the investigation.[23]
WITCHERY:
FROM THE EYES OF PSYCHIATRY
Because of deeply ingrained cultural
beliefs about witchery and a lack of knowledge about the symptoms of
psychiatric illness, the symptoms of undiagnosed psychiatric morbidities can
occasionally resemble shamanic practice, possessing supernatural power, and
something of a demonic nature, all of which are classified as witchcraft
practice. Both auditory and visual hallucinations are frequently seen in
schizophrenia; the hallmark of hallucinatory activity is a person muttering to
themselves or to unidentified, invisible objects. Furthermore, the symptoms of
schizophrenia include aimless wandering, messy appearances, maintaining strange
posture for extended periods of time, aggressive behavior, pervasive
suspiciousness, hyper vigilance, and persistent fearfulness.[24]
These symptoms can be mistaken for the practice of black magic or other ominous
activities depending on cultural beliefs. A person experiencing manic symptoms
frequently displays elevated mood and enhanced psychomotor activity, which
manifests as wandering tendencies, increased socializing, Reducing the need for
sleep, acting aggressively and violently, boasting about having enormous
resources or power, being celebrities or having other supernatural
identities—manic episodes are often accompanied by increased hypersexuality and
religiosity. Furthermore, the symptoms of delusional illnesses, schizotypal,
paranoid, and transgender personality disorders, as well as possession
disorders, closely align with the cultural beliefs surrounding occult practices.
Although there is a significant theoretical likelihood of mistakenly
designating people with mental illnesses as witches, there is a low practical
likelihood of this happening.
CONCLUSION
In India, a complex web of causes
that disproportionately target women fosters the growth of witch hunts.
Strongly established patriarchal conventions make women easy targets,
especially for those who don't conform to society's norms. Educational programs
can encourage critical thinking and debunk falsehoods. Women who are
economically empowered have greater social status. Last but not least,
enforcing the legislation against witch hunting more strictly and encouraging
community discussion are essential measures to guaranteeing everyone's safety
and dignity. That's when we may break free from the web of vulnerability that
ensnares women in the atrocities of Witch hunts. In India, witch hunting is
still a common practice today. The absence of national legislation, a lack of
supporting documentation and reports, and a lackluster application of existing
regulations are the causes. Therefore, the issue can be resolved by enforcing
the law strictly, enacting an anti-witchcraft legislation that will also stop
witch-hunting activities, raising awareness within the police and welfare
departments, and establishing non-governmental organizations (NGOs) that will
promote awareness. Since witch hunts are more common in underdeveloped places,
teaching witchcraft as a subject in schools is vital to change society's
perception and replace superstition.
[1] Reinhold Niebuhr
[2] Deutsche Welle. (2019, July 23).
India’s witches: Victims of superstition and poverty. DW
[3] Laila Bhagaval Singh v. State
(Kerala high court 2023)
[4] (2023/Rjjd/009148) on 6
April, 2023.
[5] National Commission for Women v.
Union of India & Ors., (2001).
[6] Supreme court of India 2011
[7] Mishra, A. K. N. (2013, November
13). Mother, daughter hacked to death for 'witchcraft'. The Times of
India.
[8] Zee News. (2013, November 25). Boy
killed for witchcraft in Odisha.
[9] University of Cambridge. (n.d.).
Witchcraft, work & women: Why the witch hunts targeted female laborers.
University of Cambridge
[10] Financial Times. (n.d.). The
17th-century Swedish witch trials that led to mass hysteria. Financial
Times.
[11] The Wire. (n.d.). Assam
tribal woman killed over witchcraft allegations.
[12] Odisha State Commission for
Women, & ActionAid India. (2021). Witch-Hunting in Odisha: A
Compilation of Case Studies. ActionAid India.
[13] Court on Its Own Motion v.
The State of Jharkhand, (2016, June 29).
[14] ActionAid India. (2021). Witch-Hunting
in Odisha: A Compilation of Case Studies.
[15] Times of India. (2013, August
14). 2 women killed on suspicion of witchcraft in Chhattisgarh. The
Times of India.
[16] rudayam, A., Mangubhai, J. P.,
& Lee, J. G. (2006). Dalit Women Speak Out: Violence Against Dalit
Women in India. National Campaign on Dalit Human Rights.
[17] Iswar Attaka and Others v. State
of Orissa, (2015).
[18] 1991 Supp (2) SCC 133.
Supreme Court of India.
[19] (2018, India)
[20] (2014, Zambia)
[21] Hindustan Times. (n.d.). Greed
for property and power behind Jharkhand witch hunts.
[22] Deutsche Welle. (2019, July 25).
India’s witches: Victims of superstition and poverty.
[23] CRL.A(J)/76/2015 (Jharkhand High
Court, October 29, 2021).
[24] World Health Organization.
(1992). The ICD-10 classification of mental and behavioural disorders:
Clinical descriptions and diagnostic guidelines.
Article Information
UNEQUAL BURDEN - WHY WOMEN BEAR THE BRUNT OF WITCH HUNTS
Authors: DEEKSHA KUMARI
- Journal IJLRA
- ISSN 2582-6433
- Published 2025/03/03
- Issue 7
About Journal
International Journal for Legal Research and Analysis
- Abbreviation IJLRA
- ISSN 2582-6433
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