Witch-Hunting And Ritual Killings In India: A Socio-Legal Perspective
Drashti Nayak, LL.M., Maharashtra National Law University, Chhatrapati Sambhajinagar, India
ABSTRACT
Witch-hunting and ritual killings are not just relics of India’s past; they continue to claim lives and dignity even today. Behind every statistic is a story of fear, superstition, and social exclusion—most often targeting women, widows, the elderly, and members of marginalised communities. In many villages, unexplained illness, crop failure, or sudden death is still explained through the language of witchcraft or black magic. What begins as suspicion often turns into branding, public humiliation, violence, and sometimes murder. Ritual killings, driven by the belief that human sacrifice can bring prosperity or ward off evil, add another brutal dimension to this reality.
Despite India’s constitutional guarantees of equality and dignity, these practices persist in states such as Jharkhand, Assam, Bihar, Chhattisgarh, Odisha, and Rajasthan. The law has responded through both the Indian Penal Code and special state legislations, and courts have repeatedly condemned such acts as grave violations of fundamental rights. Yet, enforcement remains weak. Many cases go unreported, and survivors often live with stigma, displacement, and trauma.
From a criminological perspective, theories such as labeling, feminist criminology, and social disorganisation explain why these practices continue. From a victimological lens, they reveal the deep suffering of those branded as witches ostracised from their families and stripped of dignity.
This paper argues that criminalisation alone cannot solve the problem. Laws must work alongside social reforms, including education, healthcare, awareness campaigns, and community mobilisation. Victim rehabilitation and a national framework harmonising fragmented state responses are also essential. Ultimately, the fight against witch-hunting and ritual killings is not only about punishing crime but about restoring humanity ensuring that the most vulnerable are not sacrificed at the altar of superstition and fear.
