Witch hunting is a savage practice that has plagued societies for centuries, normally linked to medieval Europe and the notorious witch trials. However, what people do not know is that the deadly belief system still persists in certain regions of India even today. Based on ingrained superstitions, patriarchal attitudes, and socioeconomic disparities, witch-hunting has resulted in thousands of deaths, primarily of women, on the Indian subcontinent. Even after legal reforms and growing awareness, it is still a highly forbidden subject, not spoken about, and hidden behind cultural silence. It is an article that delves into the historical background, gender relations, contemporary incidents, and the imperative need to end witch-hunting in India as an ongoing human rights problem.
Historical Background of Witch Hunting in India
As opposed to the institutionalised witch trials of Europe that were typically blessed by the church or the state, witch hunting in India has been primarily a community-led process. It goes centuries back and has traditionally been most common in rural and tribal societies, where formal education and healthcare have remained scarce. In such environments, the inexplicable—whether illness, death, crop destruction, or natural disaster—is usually blamed on supernatural forces. The scapegoat? Typically, a woman is frequently isolated by her age, standing, or autonomy.
In state tribal belts of Odisha, Jharkhand, Chhattisgarh, Assam, and West Bengal, women accused of witchcraft—or daayans—are brutally victimised. They are stripped naked, beaten, tortured, and even murdered by their kin. The use of the word “witch” is loose and lacks any genuine belief in magic, but serves as a social mechanism used to eliminate or silence those who disrupt the status quo.
Patriarchy and Violence by Gender
The gendered character of witch-hunting cannot be overemphasized. The victims are women, with a focus on widowed, elderly, single, or otherwise socially “non-conforming” women. These women tend to live alone, have no male guardian, or demonstrate their independence in a manner that makes them easy targets.
In most instances, charges are spurred by greed. Conflicts over land are the most frequent trigger, and a relative or neighbour accuses a woman of witchcraft in an attempt to evict her and claim her land. At other times, women who are outspoken in challenging village customs or questioning local authority are targeted as witches as social retribution. The practice hence becomes the patriarchy’s instrument, used against women who refuse to obey.
Socio-Economic Factors
Poverty, ignorance, and lack of access to medical care are the major facilitators of this practice. People, when unable to comprehend or explain a medical illness, turn to traditional healers or others, who place blame on a “witch” in the community. Such witch doctors identify victims at times publicly, turning the community against the victim.
In addition, where the state's presence is weak, customary law tends to dominate official judicial systems. This implies that even if the violence is well-known, it is rarely reported, and hardly prosecuted. Victims have very little access to legal assistance or rehabilitation and are forced to endure long-term trauma or forced displacement.
Modern-Day Reality and Legal Response
While India has made strides in addressing many social issues, witch-hunting persists. According to the National Crime Records Bureau (NCRB), more than 2,500 people—mostly women—have been killed in witch-hunting-related violence over the past two decades. The actual number is believed to be higher, as many cases go unreported.
Some states have enacted special laws to tackle the issue. For example:
Jharkhand enacted the Prevention of Witch (Dain) Practices Act in 2001.
Odisha created the Prevention of Witch-Hunting Act in 2013.
Assam enacted the Witch Hunting (Prohibition, Prevention and Protection) Act in 2015.
These statutes criminalize the identification and prosecution of persons as witches and prescribe severe punishment for perpetrators. Its enforcement is, however, weak. Police are more than willing to refuse registration of cases, and victims are too scared or stigmatized to pursue their rights. Social rehabilitation and psychological counseling for survivors are virtually absent.
The Cultural Taboo
One of the most significant obstacles to ending witch-hunting is the culture of taboo and silence around the practice. Victims tend to remain quiet, and communities rally to cover up for perpetrators. In numerous regions, the phenomenon is so entrenched that it is not viewed as a crime.
This silence is further worsened by the absence of mainstream dialogue on the subject. Witch hunting is hardly ever mentioned in schools, in the media, or public debates. Consequently, awareness is low, and attempts to counter the belief system that underpins it are isolated and localized.
Voices of Resistance
Despite all these challenges, there are rays of hope. Activists, journalists, and grassroots organizations are all rising to the cause, bringing the issue to the limelight. Feminist women’s groups are working in villages to make communities understand the risks of witch-hunting and the need for women’s rights.
Prominent among them is the work of social activist Birubala Rabha from Assam, who has been working against witch-hunting for decades and was the recipient of the Padma Shri in 2021 for her contribution. Survivors have also started to come forward, organizing collectives to share experiences and fight for justice.
Conclusion: Breaking the Spell
Witch hunting is not only an age-old superstition but a lethal form of gender-based violence that plagues modern India. It thrives upon the smear tools of fear, ignorance, and silence – tools which today are used to isolate and keep vulnerable women under control. The fight against witch hunting needs to be fought on multiple fronts – legal, educational, and cultural.
Tougher enforcement of laws, survivor protection and rehabilitation, and mass campaigns of awareness are necessary. But most importantly, we have to establish spaces where forbidden subjects can be freely discussed, questioned, and torn apart. Only then will we be able to shatter the spell which witch-hunting still casts on Indian society. This will not only spare the horror for women in rural areas but also elevate the lifestyle of people. Besides law enforcement, there needs to be a thorough understanding, busting of myths, and teaching to put a stop to this kind of inhumane activity.