{"id":63,"date":"2019-01-04T10:27:22","date_gmt":"2019-01-04T10:27:22","guid":{"rendered":"http:\/\/wsp15.epgpbooks.inflibnet.ac.in\/?post_type=chapter&p=63"},"modified":"2019-01-04T10:40:13","modified_gmt":"2019-01-04T10:40:13","slug":"witch-hunting","status":"publish","type":"chapter","link":"https:\/\/ebooks.inflibnet.ac.in\/wsp15\/chapter\/witch-hunting\/","title":{"rendered":"Witch Hunting"},"content":{"raw":"
\r\n\r\n \r\n\r\nWitch Hunting in Assam<\/strong>\r\n\r\n \r\n\r\nThe Phenomenon of Witch Hunting<\/strong>\r\n\r\n \r\n

What is meant by \u2018witch\u2019? The present meaning of \u2018witch\u2019 has a very remote relationship with the meaning of the word \u2018witch\u2019 of the past. According to Dr. Aparna Mahanta, a renowned writer and intellectual from Assam, originally the word \u2018witch\u2019 was used to mean wicca<\/em>, a scientist woman, who would go to the jungle at night, to gather medicinal plants and with such herbs she would offer treatment to patients and cure them. But new medical knowledge became completely monopolised by males, so it became necessary for them to stand up against these wicca<\/em>. At the same time this modern medical treatment was costlier for the poor, and they had to go to the local \u2018Bez\u2019. When such a \u2018Bez\u2019 or \u2018Kabiraj\u2019 was unable to cure the patient, then she\/he was branded as a \u2018witch\u2019, about whom it was said that the patient had to succumb to death due to her. \u2018Bez\u2019 is the local doctor who gives treatment to the patient.<\/p>\r\n \r\n\r\nUsual causes<\/strong>\r\n\r\n \r\n

It is a general notion that the \u2018witch\u2019 is a woman. There are such cases in Kokrajhar, Goalpara districts. In Dhudhnoi of Goalpara district, in a village named Hatimura, a person Bedeswar Rabha was severely tortured. He was a very proud man and disliked by the villagers. His son started a shop and the son of the Mukhia of the village also opened a shop, they were rivals. Many villagers had fallen ill, the bez told people that there was a 13 headed demon who was obstructing the god of the village temple from entering the temple and that he was Bedeswar Rabha. So he was severely beaten in a meeting. Later Mission Birubala saved him, filed a case, and then brought them to a\u00a0negotiation. Some people say that the practice of polygamy is also behind the phenomenon of \u2018witch\u2019 hunting, because when a man marries two or three women \u2013 one of them becomes the target of the others, as she is loved more by the husband. Padumi Rabha was the second wife of her husband. The third wife was a young girl, and after this marriage the husband stopped giving maintenance to Padumi. She had a child. Both Padumi and husband worshipped Siva. He always called her \u2018witch\u2019 whenever she protested against his attitude of neglect towards them. Taking the chance of an incident of a dead snake, carried by Padumi\u2019s husband, it was kept in front of Padumi\u2019s house. The husband, and even Padumi\u2019s maternal family tortured her, she was forcefully sent out of the village while a woman Birubala Rabha saved her and now she is a member of the Mission.<\/span><\/p>\r\n \r\n

Again, some say that with the spread of Christianity, those who influenced the people with so called \u2018supernatural powers\u2019 became wary of Christianity. At this juncture the Christian prophets were afraid of the influence of witches on common people. So, in order to restrict this influence, they began to propagate negative things regarding the activities of the so called \u2018witches\u2019.<\/span><\/p>\r\n \r\n

In India, among the tribal people, where there is no existence of goddesses like Kalior Durga, people worship demons, the Devil or some negative supernatural powers. Their dependence on nature, fear of natural calamities, fear of disease, all lead them to worship such evil powers.<\/span><\/p>\r\n\r\n<\/div>\r\n

\r\n\r\n \r\n

Witch hunting, in Assam, is branding a woman as \u2018witch\u2019 (daini) mostly by the local \u2018Bez\u2019 or \u2018Kabiraj\u2019, the local doctor. Usually, when the villagers approach a \u2018bez\u2019 with a chronic ailment, or for some suggestion or way to find out the cause of sudden death of any person or animal, the \u2018ojha\u2019 or \u201cbez\u201d identifies some woman as a \u2018witch\u2019 or \u2018daini\u2019. Then the villagers drag her out, torture her and she is often beaten to death; sometimes wrapped in fishing net and beaten to death and sometimes buried alive. In some states, the woman branded as\u2019witch\u2019 or \u2018daini\u2019 is paraded naked and even raped by mobs of village people, who are convinced of her evil powers. In a tea garden in Behali of Sonitpur district, Assam the family of Binanda Gaur was branded as \u2018witch family\u2019 and was attacked by a group of villagers. The mother and the daughter were dragged out to a ditch and were raped and killed. Tiku Orang, one of the arrested confessed. (Hindustan Times. 23-6-2011). In Odisha, a group of villagers assaulted and forced three people including two women \u2013to walk naked through the village in November-2013 (Science and Religion-July Aug, 2014 by Ryan Shaffer). But most often those who lead such activities have vested interests. If by sheer luck, the victim manages to escape, she is ostracized from the village with a heavy fine being imposed, and is dispossessed of her property.<\/span><\/p>\r\n\r\n<\/div>\r\n

\r\n\r\n \r\n

It is seen that though this practice was prevalent mostly in Bodo areas, yet with the passage of time, it has spread to other districts, and now such crimes are being reported from Kamrup, Nalbari, Sivasagar, Jorhat, Lakhimpur, Nawgaon, Bongaigaon, Dhemaji, Karbi Anglong districts. Such incidents occur in areas predominantly inhabited by the adivasis, the tribal people. According to SP Kokrajhar in Kokrajhar district alone 63 were murdered in the name of \u2018witchs\u2019 during the period 2001 to 2011.<\/p>\r\n \r\n\r\nHistory<\/strong>\r\n\r\n \r\n

In Assam and the North East, practising witchcraft or black magic dates back hundreds of years. Mayong was once known as the Indian Capital of Black Magic. Basically, the Assamese society has tribal roots. So some beliefs which prevailed in tribal society are still in existence. Such beliefs have become stronger with increasing social conflicts, and also as a result of the breakdown of old social ties and values, with the onset of globalization which has made people insecure.<\/p>\r\n \r\n

In Assam, more than 500 people have been killed, and 116 official cases of witch killing have been registered since 2011 in the state. During the last few years many \u2018witches\u2019 have been beheaded and buried in the villages in at least 12 of the 27 districts of Assam. According to the CID, it had registered 10 cases in 2008, 29 in 2011, 14 in 2012 and 16 in 2013. According to the Assam Police sources, a total of 85 cases have been registered between 2011 and Feb 2014. Though it is seen that it is women who are mostly branded as \u2019witches\u2019, yet in a few cases in Kokrajhar, Chirang and Baksa districts, males were branded as \u2018witches\u2019 too. In Assamese male witches are also called \u2018Daini\u2019 though the word is a feminine word.<\/span><\/p>\r\n \r\n

Witch Hunting in other States:<\/strong><\/p>\r\n \r\n

This practice or belief is prevalent in other states of India also. In Jharkhand, in 2001, the Jharkhand government passed the \u2018Dayan Pratha Unmoolan (Prevention of witch practice) Act. In Rajasthan also, this practice prevails, for which the Rajasthan government passed the Rajasthan Women\u2019s Bill in 2012, which says that it is illegal to call a woman \u2018a dayan\u2019 accusing her of performing witchcraft that leads to harm.<\/span><\/p>\r\n\r\n<\/div>\r\n

\r\n\r\n \r\n

In Odisha there are cases of witch hunting. Chattisgarh also passed the (Witchcraft Atrocities Prevention Act) in 2005 to stop such crimes. Tripura, where majority are Adavasi, has witnessed incidents of witch hunting. Laxmi Devi Burma, AIDWA activist from Tripura, campaigning for Left Front, was a tea garden worker; she was declared a witch by members of the Indigenous People Front of Tripura in collusion with other residents of the village, and was murdered. (Frontline \u2013Nov-11-24, 2000), Article by T K Rajalakshmi.<\/p>\r\n \r\n

In Andhra Pradesh, according to the government, in the last two years 147 such murders have taken place. In West Bengal also, in certain pockets Like Pachim Medhinipur, Dubrajpur village in Daspur area, Malda, Purulia, Bankura, Birbhum (The Telegraph 22\/6\/2011)\u00a0such practices prevail. In Bijli and Tara village of Raipur district of Madhya Pradesh, in Gaandi, Pordha, Haripuri village of Ranchi district such incidents of witch killing and naked parading of women branded as witches have taken place. In Madhya Pradesh they are called \u2018Tonahi\u2019 (witch). In Bihar also, such a practice prevails among the tribal communities. People never consider it to be a crime to kill \u2018witches\u2019.<\/span><\/p>\r\n\r\n<\/div>\r\n

\r\n\r\n \r\n\r\nReasons behind \u2018witch\u2019 killing:\r\n\r\n \r\n\r\ni) \u2018Bez\u2019 or \u2018Kaviraj\u2019\r\n\r\n \r\n

In a society which has tribal roots, where prevails the worship of demons, witches, ghosts etc. people have tremendous faith in the \u2018Bez\u2019 or \u2018Kaviraj\u2019. Assam has been well-known since long for the practice of black magic. In Marigaon district, Mayong was, as mentioned above, once known as the Indian Capital of Black Magic. So the influence of such beliefs is still there among those who are illiterate. Just a day after eminent rationalist Narendra Dabholkar was shot dead in Pune last year; two people were killed in a remote village in Assam\u2019s Kokrajhar district, allegedly by villagers, who suspected them of practising witchcraft.<\/p>\r\n \r\n\r\nii) Economic Disparity\r\n\r\n \r\n

One of the major reasons behind witch hunting is economic disparity and neglect of health care as well as absence of a health care infrastructure. This lies behind the power as well as respect enjoyed by the \u2018Bez\u2019 or \u2018Ojha\u2019 in rural Assam, especially in the tribal-dominated areas. A large number of \u2018Bez\u2019 or \u2019Ojhas\u2019 earn their livelihood by providing medication and health care to these illiterate villagers who are deprived of modern healthcare facilities and unaware of modern medicine. Specially, in the rainy season, the villagers suffer from malaria, cholera etc. and several epidemics result in mass deaths. Anyone who is seriously ill is taken to these \u2018Bez\u2019 or \u2018Ojhas\u2019. But in most of the cases the \u2018Bez\u2019 or \u2018Ojha\u2019 fails to cure the\u00a0patient. The villagers become angry and accuse the \u2018Bez\u2019 to be responsible for the death, and it turns to severe punishment by branding them as witches. To save themselves from such accusations, the \u2018Bez\u2019 might brand some woman in the village as a \u2018witch\u2019.It is under the instruction of the \u2018Bez\u2019 that the destitute woman is beaten to death, burnt alive or buried.<\/span><\/p>\r\n\r\n<\/div>\r\n

\r\n\r\n \r\n\r\niii) Land Mafia\r\n\r\n \r\n

Sometimes there are cases of killing of women, which are found to be acts of the Land Mafia. It has been found that all these cases are not incidents of witch hunting, rather they are acts committed with long-term planning by land mafia to grab land and property. Some people with vested interests use these social practices and superstitions to uproot families having land, on which they have set their eyes , so that the land can be acquired at a very low price, because, generally, people do not want to buy land which is known to have been owned by some \u2018witch\u2019. Garbo Murmoo, 55 and his wife Muni Hajda, 45, an adivasi couple of Gosaigaon sub-division of Kokrajhar district of Lower Assam were attacked on 18th October night of 2009. \u201cCrime and Superstition \u2013 A spate of witch hunting assaults,\u201d article by Ratna Bharali Talukdar 27\/06\/2010.<\/p>\r\n \r\n

They were branded as a \u2018witch couple\u2019 and, while asleep, they were attacked brutally. Though they were thought to have been killed, fortunately they were rescued by BCF (Birsa Commando Force) local unit the next morning, and were taken to Kokrajhar Civil Hospital. They survived, but Muni\u2019s face was disfigured and Garbo could not walk properly. The cause behind this attack was that since the ethnic clash of the 1990\u2019s, they along with many others had been living in a relief camp. In 2006 most of the camp dwellers decided to return to their villages, where the atmosphere had become normal again. But Garbo decided to stay along with a few other inmates as it was easier for him to find a daily wage job near the camp. But the land mafia, who had an eye on the camp site, threatened them to leave the camp site. They challenged the land mafia and decided not to leave the\u00a0place, so they were branded as \u2018witches\u2019, perhaps they thought it would also frighten the others in the camp site. In another case Brishnu Rabha and Purshee Rabha, who had crossed their sixties, of Rajapara village in Palashbari of Kamrup district were burnt alive by their fellow villagers in front of one of the couple\u2019s sons, the other sons had fled away in fear. The couple had been involved in a land dispute with a neighbour Banti Rabha, who had committed suicide due to some unknown reason. Banti\u2019s widow claimed that since her husband\u2019s death she had begun to have nightmares. She accused the couple for this, and in front of a village court, the villagers branded them as witches and declared the punishment that they were to be burnt alive. \u201cCrime and Superstition \u2013 A spate of witch hunting assaults,\u201d article by Ratna Bharali Talukdar 27\/06\/2010.<\/span><\/p>\r\n\r\n<\/div>\r\n

\r\n\r\n \r\n\r\niv)Internal Conflicts\r\n\r\n \r\n

Due to social transformation, changes have occurred among various tribes and such changes have given rise to some conflicts amongst themselves. There are some persons within every community who are regarded to be \u2018wise\u2019, who have tremendous influence over the common people. In order to keep their influence intact, they want people to be loyal to them, and for this, sometimes they take the help of \u2018magical powers\u2019. Dr. Indivar Deuri, a renowned thinker and intellectual, said in one of his books on this topic. \u201cA Sauntal (Santhal) young girl, pointed out by the Sauntal witch, if refuses to join the witch group, she is threatened to be harmed with \u2018Mantra\u2019. Such a secret tradition still prevails. So some groups of vested interests try to fulfil their economic and political interests taking help of such beliefs-- people\u2019s faith on some supernatural power, and whosoever opposes such a conspiracy, is branded a \u2018witch\u2019. Brinda Karat, AIDWA vice president, gives the example of Subhadra Basumatary 40, a Bodo woman in Tilpara village of Goalpara district of Assam, mother of three sons and three daughters, who had the courage to denounce rituals conducted by the \u2018Kaviraj\u2019 or \u2018Ojhas\u2019 or\u00a0witch doctors. She was attacked; she had thrice been branded as \u2018witch\u2019 as there had been three instances of a disease affecting people in the village. On the fourth occasion, her family members ganged up against her as she had demanded a share of her late father\u2019s property. The people took the help of a local \u2018Ojha\u2019, she was declared a \u2018witch\u2019, was dragged out of her house at night, and beaten until dawn.<\/span><\/p>\r\n\r\n<\/div>\r\n

\r\n\r\n \r\n\r\nv) Psychiatric disorders\r\n\r\n \r\n

According to modern medical science, sometimes a person may suffer from such problems as hallucination. Also, people at times may suffer from psychiatric disorders, which can be cured by proper medical treatment. But due to lack of scientific knowledge, education and proper medical facilities, people take recourse to such superstitions as wearing \u2018Maduli\u2019 or \u2018Tabij\u2019, going to \u2018bez\u2019 etc for exorcism. In such remote areas people do not have proper facilities for education or development, having no proper means of communication, no electricity, no hospitals, and no schools. The doctors, even those who are deputed, never stay there. Medical treatment is too expensive for them as they have to travel a long way for treatment. Therefore, it must be admitted that the issue of development is quite an important factor behind acts of \u2018witch\u2019 hunting.<\/p>\r\n \r\n\r\nvi) Personal jealousy\r\n\r\n \r\n

There is often personal jealousy and rivalry behind such incidents. If a family becomes relatively wealthy and develops economically, with its sons and daughters being well established in various fields, a group of people become jealous of them and they instigate the illiterate, fear stricken poor villagers against them, taking chances by using some instances.<\/p>\r\n \r\n

vii) Gender inequality and gender violence prevalent in our society is also a major cause behind witch hunting. As has been mentioned earlier the incident of branding of Subhadra Basamatary, a follower of the Communist ideology, began to protest against the unscientific\u00a0ideas prevalent in society and dared to challenge them; this could not be tolerated by the male-dominated society and she was branded as a \u2019witch\u2019 and tortured brutally.<\/span><\/p>\r\n\r\n<\/div>\r\n

\r\n\r\n \r\n\r\nviii) Unwanted attention from men\r\n\r\n \r\n

In another instance, it was found that a young widow was targeted by a few young boys of a remote village and they wanted to have a secret, illicit relationship with her, against which she protested and threatened to tell the villagers about this. The boys spread the rumour that she was a \u2018witch\u2019. She was attacked, but she joined the Birubala Mission, an NGO fighting against the practice of witch hunting.<\/p>\r\n \r\n

Studies reveal that a practice like witch hunting has its roots among marginalized communities, deprived of development. Poor, illiterate people living in remote areas live a life greatly influenced by superstitions. Can we blame them, when we, even in the metro cities notice all around us well-to-do people, having high qualifications, running from temple to temple, wearing precious stones according to birth signs and observing fasts for a bright future, for safety, for a long life, for good results in examinations, for a good job etc. Poor people always blame their stars or fate for their poverty and depend on the blessings of numerous gods and goddesses for betterment in their lives. And it has already been mentioned that in such a society there are always some self-declared \u2018wise\u2019 men, \u2018witch doctors\u2019, \u2018Bez\u2019, \u2018Kaviraj\u2019, \u2018Ojhas\u2019 who govern the lives of common people.<\/p>\r\n \r\n\r\nOpposition to witch hunting:\r\n\r\n \r\n

Although witch hunting is an age-old practice in Assam and though it has become a serious issue since the nineties, there were not many organizations fighting against this. But the situation has become so critical now that quite a number of organizations have begun to raise their voices against it, to make people aware and to pressurize the government. ABSU (All Bodo Students Union), the apex student body of the Bodos, has launched a vigorous awareness campaign to\u00a0fight against superstitions like \u2018witch\u2019 hunting in the Bodo areas. It has been campaigning since 2004, and since then, has successfully rehabilitated at least 40 innocent victims. The \u2018Assam Mahila Samata Society\u2019 has also been doing much work in this field. \u2018Brothers\u2019 is another NGO trying to raise a voice against such activities.<\/span><\/p>\r\n\r\n<\/div>\r\n

\r\n\r\n \r\n\r\nIntervention by the State\r\n\r\n \r\n

\u2018Project Prahari\u2019 is a programme introduced by the police department of Assam in 2001 for the awareness of the people, but it did not come up actively on the issue till only a few months ago. Now, with the growing intensity of the problem, \u2018Project Prahari\u2019 is working seriously on the issue and is actively organizing people through awareness drives.<\/p>\r\n \r\n\r\nA woman crusader\r\n\r\n \r\n

Here, a name is worthy of being mentioned in the crusade against witch hunting; she is Birubala Rabha, from Thakurbila village in the Assam-Meghalaya border. She belongs to a very poor family. Her son was suffering from some ailments and the \u2018bez\u2019 told the mother that he would die soon. But she protested, took him to a hospital, and he recovered. She joined the \u201cAssam Mahila Samata Society\u2019 in 1999 and dedicated her life to the cause of fighting against this cruel practice. Through her initiative, 34 women, who had been branded \u2018witches\u2019 were saved. For her dedication, her name was nominated for Nobel Peace Prize in 2006. Although she is illiterate, she is determined and very brave. Now, under her leadership, \u2018Mission Birubala\u2019 is working at the grass-root level and also forming cells in colleges for creating awareness among the common people.<\/p>\r\n \r\n

There are some other NGOs also. Timely interference and proper investigation can save the situation from deteriorating. This has been proved by \u2018Mission Birubala\u2019 in a recent case of witch hunting in the river island of Majuli.<\/p>\r\n \r\n

Law against witch hunting:<\/span><\/p>\r\n\r\n<\/div>\r\n

\r\n\r\n \r\n

Strange to say, that though there are strict laws which have been formulated in different states, yet till now there is no such law in Assam. But the growing intensity of such criminal activities in the name of some beliefs has compelled the High court, also as a reaction to the PIL filed by a person, to instruct the government to take immediate steps for formulating laws against this practice and also to stop the activities of the \u2018Bez\u2019 or \u2018Kaviraj\u2019. The rate of conviction is quite low as there is the problem of getting witnesses.<\/p>\r\n \r\n\r\nThe level of success so far:\r\n\r\n \r\n

Recently, an overall serious concern has been seen in the society. There are suggestions coming from people, and there are programmes for awareness etc. But the main demand remains thinking seriously about developmental work in such areas, providing education, modern medical facilities, etc. Now there are demands for mobile health clinics, regular health camps, good educational institutions, village meetings in all the villages, as well as meetings in the tea garden areas, incorporating workers, leading NGOs, garden school teachers and doctors to discuss the situation and to make future planning. There is also a demand for inclusion of chapters in the school curriculum against superstitions, and for developing a scientific outlook.<\/p>\r\n \r\n

Conclusion:<\/p>\r\n \r\n

While concluding, it must be said that a proper scientific outlook must be developed, and for this, the Government, various organizations, leading personalities, sane village elders, youth and women\u2019s organizations of the marginalized communities as well as cultural organisations and film makers must come out and unitedly free the people of such ignorance. The growing threat of religious revivalism should also be kept in mind as one of the greatest hurdles to progress. At the same time, laws against this age-old practice\u00a0should be formulated and implemented by the administration with due seriousness.<\/span><\/p>\r\n\r\n<\/div>\r\n \r\n\r\nReferences:<\/strong>\r\n

    \r\n \t
  • Article by Sujata Das: In the Name of the Witch \u2013 T. K. Rajalakshmi.<\/li>\r\n \t
  • Science and Religion \u2013 Ryan Shaffer.<\/li>\r\n \t
  • CRIME AND SUPERSTITION \u2013 Ratna Bharali Talukdar.<\/li>\r\n<\/ul>","rendered":"
    \n

     <\/p>\n

    Witch Hunting in Assam<\/strong><\/p>\n

     <\/p>\n

    The Phenomenon of Witch Hunting<\/strong><\/p>\n

     <\/p>\n

    What is meant by \u2018witch\u2019? The present meaning of \u2018witch\u2019 has a very remote relationship with the meaning of the word \u2018witch\u2019 of the past. According to Dr. Aparna Mahanta, a renowned writer and intellectual from Assam, originally the word \u2018witch\u2019 was used to mean wicca<\/em>, a scientist woman, who would go to the jungle at night, to gather medicinal plants and with such herbs she would offer treatment to patients and cure them. But new medical knowledge became completely monopolised by males, so it became necessary for them to stand up against these wicca<\/em>. At the same time this modern medical treatment was costlier for the poor, and they had to go to the local \u2018Bez\u2019. When such a \u2018Bez\u2019 or \u2018Kabiraj\u2019 was unable to cure the patient, then she\/he was branded as a \u2018witch\u2019, about whom it was said that the patient had to succumb to death due to her. \u2018Bez\u2019 is the local doctor who gives treatment to the patient.<\/p>\n

     <\/p>\n

    Usual causes<\/strong><\/p>\n

     <\/p>\n

    It is a general notion that the \u2018witch\u2019 is a woman. There are such cases in Kokrajhar, Goalpara districts. In Dhudhnoi of Goalpara district, in a village named Hatimura, a person Bedeswar Rabha was severely tortured. He was a very proud man and disliked by the villagers. His son started a shop and the son of the Mukhia of the village also opened a shop, they were rivals. Many villagers had fallen ill, the bez told people that there was a 13 headed demon who was obstructing the god of the village temple from entering the temple and that he was Bedeswar Rabha. So he was severely beaten in a meeting. Later Mission Birubala saved him, filed a case, and then brought them to a\u00a0negotiation. Some people say that the practice of polygamy is also behind the phenomenon of \u2018witch\u2019 hunting, because when a man marries two or three women \u2013 one of them becomes the target of the others, as she is loved more by the husband. Padumi Rabha was the second wife of her husband. The third wife was a young girl, and after this marriage the husband stopped giving maintenance to Padumi. She had a child. Both Padumi and husband worshipped Siva. He always called her \u2018witch\u2019 whenever she protested against his attitude of neglect towards them. Taking the chance of an incident of a dead snake, carried by Padumi\u2019s husband, it was kept in front of Padumi\u2019s house. The husband, and even Padumi\u2019s maternal family tortured her, she was forcefully sent out of the village while a woman Birubala Rabha saved her and now she is a member of the Mission.<\/span><\/p>\n

     <\/p>\n

    Again, some say that with the spread of Christianity, those who influenced the people with so called \u2018supernatural powers\u2019 became wary of Christianity. At this juncture the Christian prophets were afraid of the influence of witches on common people. So, in order to restrict this influence, they began to propagate negative things regarding the activities of the so called \u2018witches\u2019.<\/span><\/p>\n

     <\/p>\n

    In India, among the tribal people, where there is no existence of goddesses like Kalior Durga, people worship demons, the Devil or some negative supernatural powers. Their dependence on nature, fear of natural calamities, fear of disease, all lead them to worship such evil powers.<\/span><\/p>\n<\/div>\n

    \n

     <\/p>\n

    Witch hunting, in Assam, is branding a woman as \u2018witch\u2019 (daini) mostly by the local \u2018Bez\u2019 or \u2018Kabiraj\u2019, the local doctor. Usually, when the villagers approach a \u2018bez\u2019 with a chronic ailment, or for some suggestion or way to find out the cause of sudden death of any person or animal, the \u2018ojha\u2019 or \u201cbez\u201d identifies some woman as a \u2018witch\u2019 or \u2018daini\u2019. Then the villagers drag her out, torture her and she is often beaten to death; sometimes wrapped in fishing net and beaten to death and sometimes buried alive. In some states, the woman branded as\u2019witch\u2019 or \u2018daini\u2019 is paraded naked and even raped by mobs of village people, who are convinced of her evil powers. In a tea garden in Behali of Sonitpur district, Assam the family of Binanda Gaur was branded as \u2018witch family\u2019 and was attacked by a group of villagers. The mother and the daughter were dragged out to a ditch and were raped and killed. Tiku Orang, one of the arrested confessed. (Hindustan Times. 23-6-2011). In Odisha, a group of villagers assaulted and forced three people including two women \u2013to walk naked through the village in November-2013 (Science and Religion-July Aug, 2014 by Ryan Shaffer). But most often those who lead such activities have vested interests. If by sheer luck, the victim manages to escape, she is ostracized from the village with a heavy fine being imposed, and is dispossessed of her property.<\/span><\/p>\n<\/div>\n

    \n

     <\/p>\n

    It is seen that though this practice was prevalent mostly in Bodo areas, yet with the passage of time, it has spread to other districts, and now such crimes are being reported from Kamrup, Nalbari, Sivasagar, Jorhat, Lakhimpur, Nawgaon, Bongaigaon, Dhemaji, Karbi Anglong districts. Such incidents occur in areas predominantly inhabited by the adivasis, the tribal people. According to SP Kokrajhar in Kokrajhar district alone 63 were murdered in the name of \u2018witchs\u2019 during the period 2001 to 2011.<\/p>\n

     <\/p>\n

    History<\/strong><\/p>\n

     <\/p>\n

    In Assam and the North East, practising witchcraft or black magic dates back hundreds of years. Mayong was once known as the Indian Capital of Black Magic. Basically, the Assamese society has tribal roots. So some beliefs which prevailed in tribal society are still in existence. Such beliefs have become stronger with increasing social conflicts, and also as a result of the breakdown of old social ties and values, with the onset of globalization which has made people insecure.<\/p>\n

     <\/p>\n

    In Assam, more than 500 people have been killed, and 116 official cases of witch killing have been registered since 2011 in the state. During the last few years many \u2018witches\u2019 have been beheaded and buried in the villages in at least 12 of the 27 districts of Assam. According to the CID, it had registered 10 cases in 2008, 29 in 2011, 14 in 2012 and 16 in 2013. According to the Assam Police sources, a total of 85 cases have been registered between 2011 and Feb 2014. Though it is seen that it is women who are mostly branded as \u2019witches\u2019, yet in a few cases in Kokrajhar, Chirang and Baksa districts, males were branded as \u2018witches\u2019 too. In Assamese male witches are also called \u2018Daini\u2019 though the word is a feminine word.<\/span><\/p>\n

     <\/p>\n

    Witch Hunting in other States:<\/strong><\/p>\n

     <\/p>\n

    This practice or belief is prevalent in other states of India also. In Jharkhand, in 2001, the Jharkhand government passed the \u2018Dayan Pratha Unmoolan (Prevention of witch practice) Act. In Rajasthan also, this practice prevails, for which the Rajasthan government passed the Rajasthan Women\u2019s Bill in 2012, which says that it is illegal to call a woman \u2018a dayan\u2019 accusing her of performing witchcraft that leads to harm.<\/span><\/p>\n<\/div>\n

    \n

     <\/p>\n

    In Odisha there are cases of witch hunting. Chattisgarh also passed the (Witchcraft Atrocities Prevention Act) in 2005 to stop such crimes. Tripura, where majority are Adavasi, has witnessed incidents of witch hunting. Laxmi Devi Burma, AIDWA activist from Tripura, campaigning for Left Front, was a tea garden worker; she was declared a witch by members of the Indigenous People Front of Tripura in collusion with other residents of the village, and was murdered. (Frontline \u2013Nov-11-24, 2000), Article by T K Rajalakshmi.<\/p>\n

     <\/p>\n

    In Andhra Pradesh, according to the government, in the last two years 147 such murders have taken place. In West Bengal also, in certain pockets Like Pachim Medhinipur, Dubrajpur village in Daspur area, Malda, Purulia, Bankura, Birbhum (The Telegraph 22\/6\/2011)\u00a0such practices prevail. In Bijli and Tara village of Raipur district of Madhya Pradesh, in Gaandi, Pordha, Haripuri village of Ranchi district such incidents of witch killing and naked parading of women branded as witches have taken place. In Madhya Pradesh they are called \u2018Tonahi\u2019 (witch). In Bihar also, such a practice prevails among the tribal communities. People never consider it to be a crime to kill \u2018witches\u2019.<\/span><\/p>\n<\/div>\n

    \n

     <\/p>\n

    Reasons behind \u2018witch\u2019 killing:<\/p>\n

     <\/p>\n

    i) \u2018Bez\u2019 or \u2018Kaviraj\u2019<\/p>\n

     <\/p>\n

    In a society which has tribal roots, where prevails the worship of demons, witches, ghosts etc. people have tremendous faith in the \u2018Bez\u2019 or \u2018Kaviraj\u2019. Assam has been well-known since long for the practice of black magic. In Marigaon district, Mayong was, as mentioned above, once known as the Indian Capital of Black Magic. So the influence of such beliefs is still there among those who are illiterate. Just a day after eminent rationalist Narendra Dabholkar was shot dead in Pune last year; two people were killed in a remote village in Assam\u2019s Kokrajhar district, allegedly by villagers, who suspected them of practising witchcraft.<\/p>\n

     <\/p>\n

    ii) Economic Disparity<\/p>\n

     <\/p>\n

    One of the major reasons behind witch hunting is economic disparity and neglect of health care as well as absence of a health care infrastructure. This lies behind the power as well as respect enjoyed by the \u2018Bez\u2019 or \u2018Ojha\u2019 in rural Assam, especially in the tribal-dominated areas. A large number of \u2018Bez\u2019 or \u2019Ojhas\u2019 earn their livelihood by providing medication and health care to these illiterate villagers who are deprived of modern healthcare facilities and unaware of modern medicine. Specially, in the rainy season, the villagers suffer from malaria, cholera etc. and several epidemics result in mass deaths. Anyone who is seriously ill is taken to these \u2018Bez\u2019 or \u2018Ojhas\u2019. But in most of the cases the \u2018Bez\u2019 or \u2018Ojha\u2019 fails to cure the\u00a0patient. The villagers become angry and accuse the \u2018Bez\u2019 to be responsible for the death, and it turns to severe punishment by branding them as witches. To save themselves from such accusations, the \u2018Bez\u2019 might brand some woman in the village as a \u2018witch\u2019.It is under the instruction of the \u2018Bez\u2019 that the destitute woman is beaten to death, burnt alive or buried.<\/span><\/p>\n<\/div>\n

    \n

     <\/p>\n

    iii) Land Mafia<\/p>\n

     <\/p>\n

    Sometimes there are cases of killing of women, which are found to be acts of the Land Mafia. It has been found that all these cases are not incidents of witch hunting, rather they are acts committed with long-term planning by land mafia to grab land and property. Some people with vested interests use these social practices and superstitions to uproot families having land, on which they have set their eyes , so that the land can be acquired at a very low price, because, generally, people do not want to buy land which is known to have been owned by some \u2018witch\u2019. Garbo Murmoo, 55 and his wife Muni Hajda, 45, an adivasi couple of Gosaigaon sub-division of Kokrajhar district of Lower Assam were attacked on 18th October night of 2009. \u201cCrime and Superstition \u2013 A spate of witch hunting assaults,\u201d article by Ratna Bharali Talukdar 27\/06\/2010.<\/p>\n

     <\/p>\n

    They were branded as a \u2018witch couple\u2019 and, while asleep, they were attacked brutally. Though they were thought to have been killed, fortunately they were rescued by BCF (Birsa Commando Force) local unit the next morning, and were taken to Kokrajhar Civil Hospital. They survived, but Muni\u2019s face was disfigured and Garbo could not walk properly. The cause behind this attack was that since the ethnic clash of the 1990\u2019s, they along with many others had been living in a relief camp. In 2006 most of the camp dwellers decided to return to their villages, where the atmosphere had become normal again. But Garbo decided to stay along with a few other inmates as it was easier for him to find a daily wage job near the camp. But the land mafia, who had an eye on the camp site, threatened them to leave the camp site. They challenged the land mafia and decided not to leave the\u00a0place, so they were branded as \u2018witches\u2019, perhaps they thought it would also frighten the others in the camp site. In another case Brishnu Rabha and Purshee Rabha, who had crossed their sixties, of Rajapara village in Palashbari of Kamrup district were burnt alive by their fellow villagers in front of one of the couple\u2019s sons, the other sons had fled away in fear. The couple had been involved in a land dispute with a neighbour Banti Rabha, who had committed suicide due to some unknown reason. Banti\u2019s widow claimed that since her husband\u2019s death she had begun to have nightmares. She accused the couple for this, and in front of a village court, the villagers branded them as witches and declared the punishment that they were to be burnt alive. \u201cCrime and Superstition \u2013 A spate of witch hunting assaults,\u201d article by Ratna Bharali Talukdar 27\/06\/2010.<\/span><\/p>\n<\/div>\n

    \n

     <\/p>\n

    iv)Internal Conflicts<\/p>\n

     <\/p>\n

    Due to social transformation, changes have occurred among various tribes and such changes have given rise to some conflicts amongst themselves. There are some persons within every community who are regarded to be \u2018wise\u2019, who have tremendous influence over the common people. In order to keep their influence intact, they want people to be loyal to them, and for this, sometimes they take the help of \u2018magical powers\u2019. Dr. Indivar Deuri, a renowned thinker and intellectual, said in one of his books on this topic. \u201cA Sauntal (Santhal) young girl, pointed out by the Sauntal witch, if refuses to join the witch group, she is threatened to be harmed with \u2018Mantra\u2019. Such a secret tradition still prevails. So some groups of vested interests try to fulfil their economic and political interests taking help of such beliefs– people\u2019s faith on some supernatural power, and whosoever opposes such a conspiracy, is branded a \u2018witch\u2019. Brinda Karat, AIDWA vice president, gives the example of Subhadra Basumatary 40, a Bodo woman in Tilpara village of Goalpara district of Assam, mother of three sons and three daughters, who had the courage to denounce rituals conducted by the \u2018Kaviraj\u2019 or \u2018Ojhas\u2019 or\u00a0witch doctors. She was attacked; she had thrice been branded as \u2018witch\u2019 as there had been three instances of a disease affecting people in the village. On the fourth occasion, her family members ganged up against her as she had demanded a share of her late father\u2019s property. The people took the help of a local \u2018Ojha\u2019, she was declared a \u2018witch\u2019, was dragged out of her house at night, and beaten until dawn.<\/span><\/p>\n<\/div>\n

    \n

     <\/p>\n

    v) Psychiatric disorders<\/p>\n

     <\/p>\n

    According to modern medical science, sometimes a person may suffer from such problems as hallucination. Also, people at times may suffer from psychiatric disorders, which can be cured by proper medical treatment. But due to lack of scientific knowledge, education and proper medical facilities, people take recourse to such superstitions as wearing \u2018Maduli\u2019 or \u2018Tabij\u2019, going to \u2018bez\u2019 etc for exorcism. In such remote areas people do not have proper facilities for education or development, having no proper means of communication, no electricity, no hospitals, and no schools. The doctors, even those who are deputed, never stay there. Medical treatment is too expensive for them as they have to travel a long way for treatment. Therefore, it must be admitted that the issue of development is quite an important factor behind acts of \u2018witch\u2019 hunting.<\/p>\n

     <\/p>\n

    vi) Personal jealousy<\/p>\n

     <\/p>\n

    There is often personal jealousy and rivalry behind such incidents. If a family becomes relatively wealthy and develops economically, with its sons and daughters being well established in various fields, a group of people become jealous of them and they instigate the illiterate, fear stricken poor villagers against them, taking chances by using some instances.<\/p>\n

     <\/p>\n

    vii) Gender inequality and gender violence prevalent in our society is also a major cause behind witch hunting. As has been mentioned earlier the incident of branding of Subhadra Basamatary, a follower of the Communist ideology, began to protest against the unscientific\u00a0ideas prevalent in society and dared to challenge them; this could not be tolerated by the male-dominated society and she was branded as a \u2019witch\u2019 and tortured brutally.<\/span><\/p>\n<\/div>\n

    \n

     <\/p>\n

    viii) Unwanted attention from men<\/p>\n

     <\/p>\n

    In another instance, it was found that a young widow was targeted by a few young boys of a remote village and they wanted to have a secret, illicit relationship with her, against which she protested and threatened to tell the villagers about this. The boys spread the rumour that she was a \u2018witch\u2019. She was attacked, but she joined the Birubala Mission, an NGO fighting against the practice of witch hunting.<\/p>\n

     <\/p>\n

    Studies reveal that a practice like witch hunting has its roots among marginalized communities, deprived of development. Poor, illiterate people living in remote areas live a life greatly influenced by superstitions. Can we blame them, when we, even in the metro cities notice all around us well-to-do people, having high qualifications, running from temple to temple, wearing precious stones according to birth signs and observing fasts for a bright future, for safety, for a long life, for good results in examinations, for a good job etc. Poor people always blame their stars or fate for their poverty and depend on the blessings of numerous gods and goddesses for betterment in their lives. And it has already been mentioned that in such a society there are always some self-declared \u2018wise\u2019 men, \u2018witch doctors\u2019, \u2018Bez\u2019, \u2018Kaviraj\u2019, \u2018Ojhas\u2019 who govern the lives of common people.<\/p>\n

     <\/p>\n

    Opposition to witch hunting:<\/p>\n

     <\/p>\n

    Although witch hunting is an age-old practice in Assam and though it has become a serious issue since the nineties, there were not many organizations fighting against this. But the situation has become so critical now that quite a number of organizations have begun to raise their voices against it, to make people aware and to pressurize the government. ABSU (All Bodo Students Union), the apex student body of the Bodos, has launched a vigorous awareness campaign to\u00a0fight against superstitions like \u2018witch\u2019 hunting in the Bodo areas. It has been campaigning since 2004, and since then, has successfully rehabilitated at least 40 innocent victims. The \u2018Assam Mahila Samata Society\u2019 has also been doing much work in this field. \u2018Brothers\u2019 is another NGO trying to raise a voice against such activities.<\/span><\/p>\n<\/div>\n

    \n

     <\/p>\n

    Intervention by the State<\/p>\n

     <\/p>\n

    \u2018Project Prahari\u2019 is a programme introduced by the police department of Assam in 2001 for the awareness of the people, but it did not come up actively on the issue till only a few months ago. Now, with the growing intensity of the problem, \u2018Project Prahari\u2019 is working seriously on the issue and is actively organizing people through awareness drives.<\/p>\n

     <\/p>\n

    A woman crusader<\/p>\n

     <\/p>\n

    Here, a name is worthy of being mentioned in the crusade against witch hunting; she is Birubala Rabha, from Thakurbila village in the Assam-Meghalaya border. She belongs to a very poor family. Her son was suffering from some ailments and the \u2018bez\u2019 told the mother that he would die soon. But she protested, took him to a hospital, and he recovered. She joined the \u201cAssam Mahila Samata Society\u2019 in 1999 and dedicated her life to the cause of fighting against this cruel practice. Through her initiative, 34 women, who had been branded \u2018witches\u2019 were saved. For her dedication, her name was nominated for Nobel Peace Prize in 2006. Although she is illiterate, she is determined and very brave. Now, under her leadership, \u2018Mission Birubala\u2019 is working at the grass-root level and also forming cells in colleges for creating awareness among the common people.<\/p>\n

     <\/p>\n

    There are some other NGOs also. Timely interference and proper investigation can save the situation from deteriorating. This has been proved by \u2018Mission Birubala\u2019 in a recent case of witch hunting in the river island of Majuli.<\/p>\n

     <\/p>\n

    Law against witch hunting:<\/span><\/p>\n<\/div>\n

    \n

     <\/p>\n

    Strange to say, that though there are strict laws which have been formulated in different states, yet till now there is no such law in Assam. But the growing intensity of such criminal activities in the name of some beliefs has compelled the High court, also as a reaction to the PIL filed by a person, to instruct the government to take immediate steps for formulating laws against this practice and also to stop the activities of the \u2018Bez\u2019 or \u2018Kaviraj\u2019. The rate of conviction is quite low as there is the problem of getting witnesses.<\/p>\n

     <\/p>\n

    The level of success so far:<\/p>\n

     <\/p>\n

    Recently, an overall serious concern has been seen in the society. There are suggestions coming from people, and there are programmes for awareness etc. But the main demand remains thinking seriously about developmental work in such areas, providing education, modern medical facilities, etc. Now there are demands for mobile health clinics, regular health camps, good educational institutions, village meetings in all the villages, as well as meetings in the tea garden areas, incorporating workers, leading NGOs, garden school teachers and doctors to discuss the situation and to make future planning. There is also a demand for inclusion of chapters in the school curriculum against superstitions, and for developing a scientific outlook.<\/p>\n

     <\/p>\n

    Conclusion:<\/p>\n

     <\/p>\n

    While concluding, it must be said that a proper scientific outlook must be developed, and for this, the Government, various organizations, leading personalities, sane village elders, youth and women\u2019s organizations of the marginalized communities as well as cultural organisations and film makers must come out and unitedly free the people of such ignorance. The growing threat of religious revivalism should also be kept in mind as one of the greatest hurdles to progress. At the same time, laws against this age-old practice\u00a0should be formulated and implemented by the administration with due seriousness.<\/span><\/p>\n<\/div>\n

     <\/p>\n

    References:<\/strong><\/p>\n

      \n
    • Article by Sujata Das: In the Name of the Witch \u2013 T. K. Rajalakshmi.<\/li>\n
    • Science and Religion \u2013 Ryan Shaffer.<\/li>\n
    • CRIME AND SUPERSTITION \u2013 Ratna Bharali Talukdar.<\/li>\n<\/ul>\n","protected":false},"author":3,"menu_order":7,"template":"","meta":{"pb_show_title":"on","pb_short_title":"","pb_subtitle":"","pb_authors":["ms-anju-borkotoky"],"pb_section_license":""},"chapter-type":[],"contributor":[62],"license":[],"class_list":["post-63","chapter","type-chapter","status-publish","hentry","contributor-ms-anju-borkotoky"],"part":3,"_links":{"self":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/wsp15\/wp-json\/pressbooks\/v2\/chapters\/63","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/wsp15\/wp-json\/pressbooks\/v2\/chapters"}],"about":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/wsp15\/wp-json\/wp\/v2\/types\/chapter"}],"author":[{"embeddable":true,"href":"https:\/\/ebooks.inflibnet.ac.in\/wsp15\/wp-json\/wp\/v2\/users\/3"}],"version-history":[{"count":5,"href":"https:\/\/ebooks.inflibnet.ac.in\/wsp15\/wp-json\/pressbooks\/v2\/chapters\/63\/revisions"}],"predecessor-version":[{"id":68,"href":"https:\/\/ebooks.inflibnet.ac.in\/wsp15\/wp-json\/pressbooks\/v2\/chapters\/63\/revisions\/68"}],"part":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/wsp15\/wp-json\/pressbooks\/v2\/parts\/3"}],"metadata":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/wsp15\/wp-json\/pressbooks\/v2\/chapters\/63\/metadata\/"}],"wp:attachment":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/wsp15\/wp-json\/wp\/v2\/media?parent=63"}],"wp:term":[{"taxonomy":"chapter-type","embeddable":true,"href":"https:\/\/ebooks.inflibnet.ac.in\/wsp15\/wp-json\/pressbooks\/v2\/chapter-type?post=63"},{"taxonomy":"contributor","embeddable":true,"href":"https:\/\/ebooks.inflibnet.ac.in\/wsp15\/wp-json\/wp\/v2\/contributor?post=63"},{"taxonomy":"license","embeddable":true,"href":"https:\/\/ebooks.inflibnet.ac.in\/wsp15\/wp-json\/wp\/v2\/license?post=63"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}