Superstition and Related Criminal Activities

Have you ever noticed how some people still believe in horoscopes or astrology, despite the overwhelming scientific evidence against them? Or how some communities still practice rituals that seem irrational to outsiders? These superstitions may seem like harmless beliefs, but they can sometimes lead to severe consequences, including human rights violations and criminal activities. In this note, we will explore the complex relationship between superstition and crime, and examine the ways in which irrational fears and beliefs can escalate into extreme superstitions that harm others.

What is Superstition?

Before we define superstition, let’s step into a familiar scene most Indians have witnessed: the sudden hush in a Mumbai local train when someone shouts “Thumri!”—a warning that a passenger has accidentally stepped on another’s shadow. The moment stretches; someone quickly offers a coin or a quick “Ram Ram” to neutralise the perceived ill omen. Why does this tiny breach of personal space feel like a cosmic warning? That gut-level jolt—tinged with fear, urgency, and a flicker of hope that a small ritual can “undo” the harm—is the psychological engine of superstition.

At its core, superstition is a belief or practice arising from the conviction that certain actions, objects, or rituals can influence outcomes in ways that defy natural laws. It thrives when uncertainty, fear, or a need for control collides with incomplete information. Psychologists trace it to two deep human instincts: our brain’s pattern-seeking habit (we over-detect connections between unrelated events) and our aversion to randomness (we prefer a false sense of control over the unsettling void of chance). When outcomes matter deeply—health, exams, marriage—we lean on rituals not because they work, but because they ease the dread of unpredictability.

Take the case of the “Kala Jadu” scare in Delhi’s Karol Bagh in 2018. A viral WhatsApp forward claimed that a local tantrik was placing black threads around homes to “curse” residents into financial ruin. Neighbours reported sleepless nights, families discarded shoes and brooms overnight, and a local shopkeeper even saw sales of red chilli powder spike—believed to “ward off” evil. Here, superstition hijacked rational risk assessment: the thread was harmless, yet the fear of invisible harm felt more urgent than the evidence of safety. In moments like these, superstition isn’t just a quirk of culture; it’s a coping mechanism, a mental shortcut that fills the gap between what we fear and what we can explain.

Types of Superstitions

Before we label anything “superstition,” let’s feel why it sticks around. Fear is the invisible thread that ties most superstitions to daily life: fear of the unknown, fear of misfortune, fear of being judged by neighbours. When a sudden illness strikes or a business deal collapses, our minds crave a story—any story—that promises control. That craving is the soil in which irrational beliefs take root and sometimes push people toward harmful acts. Recognising the roots helps us see superstitions not as silly relics, but as human attempts to make sense of a world that often feels unsafe.

One way to organise these fears is by the area of life they touch. Below are the common types that surface again and again across Indian streets, markets and even courtrooms:

Health and healing superstitions cluster around illness and recovery. People may avoid hospitals on “inauspicious” Tuesdays or insist on a particular colour of thread tied by a roadside healer to ward off fever. In 2019, a private diagnostic chain in Maharashtra reported a 30 % dip in dengue tests every Tuesday simply because families postponed blood draws, trusting brass bangles over lab reports.

Occupational superstitions show up where livelihoods feel fragile. Small shopkeepers hang lemon-and-chilli charms above doors, taxi drivers keep a photo of Sai Baba on the dashboard, and software freelancers refuse to launch new projects on Saturday the 13th. These rituals are not mere habits; they are silent contracts with luck that reduce the daily anxiety of competition and rent deadlines.

Ritualistic superstitions revolve around calendars, celestial events and community rites. During solar eclipses, neighbourhoods empty as families avoid cooking, pregnant women stay indoors, and milk is poured on rooftops to “purify” the sky. Temples see surges in “abhishek” offerings, and social media buzzes with do-it-yourself havan kits sold by unverified vendors—sometimes leading to stampedes or stampede-like rushes that injure dozens.

Gender-linked superstitions attach to marriage, menstruation and childbirth. Brides still hear, “Don’t take a photo on the seventh month or the baby will be dark,” and new mothers are warned against touching brooms lest breast milk “dry up.” These beliefs often migrate from whispered advice into formal dowry demands or medical neglect when families prioritise rituals over check-ups.

Each type carries the same quiet engine: the human need to feel safe in an unpredictable world. When these beliefs spill into public spaces, they can silently reshape behaviour—and sometimes cross the line into criminal activity under the glare of law.

The Evolutionary Roots of Superstition

The human brain's tendency to seek patterns and establish a sense of control over the unknown is a fundamental aspect of our evolutionary makeup. This innate desire for understanding and agency can sometimes lead to the development of superstitions, which are beliefs or practices that are not based on rational or scientific evidence. In the context of Indian culture, for instance, the phenomenon of "vaastu shastra" – an ancient practice that aims to balance and harmonize the energies in a given space – can be seen as a manifestation of this evolutionary tendency. Many Indians believe that the placement of objects, colors, and structures in their homes and workplaces can significantly impact their lives, and companies like Infosys have even incorporated vaastu-compliant designs into their buildings. This example illustrates how superstitions can arise from our brain's attempt to make sense of the world and exert control over uncertain events.

Our brains are wired to recognize patterns, and when we encounter unexpected or unexplained events, we often try to make sense of them by creating narratives or beliefs that provide a sense of comfort and control. This can lead to the development of superstitions, which can be reinforced by cultural and social factors. In India, for example, many people believe in the concept of "nazar utarna" – the idea that a person can be afflicted by the evil eye, which can bring bad luck and misfortune. To counter this, people often use talismans, charms, or other objects that are believed to ward off the evil eye. While these beliefs may not be supported by scientific evidence, they reflect our deep-seated desire to understand and control the world around us.

The evolutionary roots of superstition are closely tied to our brain's ability to recognize patterns and make predictions about the world. When we encounter a situation that seems to defy explanation, our brain may create a superstition as a way of making sense of it. For example, a person who experiences a streak of bad luck after wearing a particular piece of jewelry may start to believe that the jewelry is "unlucky" – even if there is no rational basis for this belief. This kind of thinking is a natural consequence of our brain's attempt to impose meaning and order on the world, and it highlights the complex and often irrational nature of human cognition.

Superstitious Crimes in Sociology and Criminology

Imagine walking into a police station in Delhi and filing a complaint: “My neighbour cursed my child with the evil eye and now he’s ill.” It sounds like folklore, yet such reports are filed every year. This everyday collision between belief and harm is the beating heart of superstitious crime: acts where supernatural fears or rituals directly lead to physical, financial or psychological injury to another person. Sociology and criminology study these acts not as magic, but as social facts—behaviours shaped by shared fears, power imbalances and weak institutional protections. From a sociological lens, superstitious crimes expose how tightly knit communities can weaponise fear to control behaviour or settle scores. When a village elder in Haryana declares a young couple’s elopement “caused by black magic,” the couple may face social boycott, forced divorces or even assault—ritual labels become real-world punishments. Criminology steps in to ask: what structural gaps let fear morph into violence? Often, it is the absence of swift, trustworthy legal recourse. Families may avoid courts altogether, fearing ridicule or further retaliation, leaving a vacuum that superstition rushes to fill. Take the 2013 case of the “human sacrifice” scare in Jharkhand’s Pakur district. Rumours spread that traffickers were killing children to please local deities; mobs lynched several men based on nothing more than whispers. For sociologists, the episode revealed how economic distress and weak policing can turn folklore into a contagious justification for violence. For criminologists, it spotlighted the urgent need for community policing and forensic literacy to stop rumour from becoming real harm. In both fields, superstitious crime is less about ghosts and more about the very human systems that let fear escalate unchecked.

Socio-Cultural Factors Contributing to Superstition

Superstition is often deeply rooted in the socio-cultural fabric of a society, and understanding the factors that contribute to its perpetuation is crucial in addressing related criminal activities. At its core, superstition thrives in environments where people feel a lack of control over their lives, seeking explanations and solutions in supernatural or mystical beliefs. Socio-cultural factors, such as poverty, inequality, and social exclusion, play a significant role in fostering an environment where superstition can flourish. In India, for instance, the impact of socio-economic conditions on the prevalence of superstition is evident. For example, in rural areas where access to education and healthcare is limited, people might resort to superstitious beliefs and practices as a means of coping with uncertainty and hardship. A notable example is the practice of witch-hunting, which has been reported in several states, including Assam and Jharkhand. This practice is often fueled by superstition and a lack of understanding of natural phenomena, leading to violent attacks on individuals, mostly women, accused of practicing witchcraft.

A closer look at the socio-cultural landscape of India reveals how these factors interplay to contribute to superstition. Poverty and economic instability can lead to a sense of powerlessness, making individuals more susceptible to beliefs that offer a sense of control or protection. Inequality and social exclusion further exacerbate these conditions, as marginalized communities may find solace in superstitions that explain their plight or offer hope for a better future. The perpetuation of superstitions is also facilitated by cultural and religious practices that are deeply ingrained in Indian society. For example, the belief in astrology and the influence of planetary positions on human affairs is widespread, with many individuals seeking astrological advice for important life decisions. While such beliefs can provide comfort and guidance, they can also perpetuate superstition and hinder critical thinking and scientific inquiry.

In conclusion, addressing superstition and related criminal activities requires a comprehensive approach that takes into account the socio-cultural factors contributing to their perpetuation. By understanding the complex interplay of poverty, inequality, social exclusion, and cultural practices, we can develop strategies to promote critical thinking, education, and social inclusion, ultimately reducing the grip of superstition on our society. This is particularly important in the Indian context, where superstition can have serious consequences, including violence against individuals accused of witchcraft and the perpetuation of harmful practices. By promoting a more nuanced understanding of the factors driving superstition, we can work towards creating a more rational and just society.

The Intersection of Superstition and Human Rights

Imagine a young woman in a remote village who suddenly falls ill with a high fever. Instead of being taken to a doctor, her family decides to consult a local ojha who declares her possessed by an evil spirit. Over several days, she is forced to drink bitter concoctions, wear heavy metal amulets, and even tied to a post to “expel the demon.” By the time her family realizes the severity of her condition and rushes her to a hospital, it is too late—she dies from cerebral malaria. This tragic story, though hypothetical, mirrors real cases reported across India where deep-rooted superstitions override medical science, leading to preventable loss of life and dignity.

At the heart of this issue lies a violation of the right to health and life, guaranteed under Article 21 of the Indian Constitution. Superstitions often manifest in harmful practices such as witchcraft accusations, forced exorcisms, or denial of medical treatment, all of which strip individuals—especially women, children, and marginalized communities—of their fundamental freedoms. These acts are not just cultural relics; they are systemic human rights violations that perpetuate cycles of fear, discrimination, and violence.

Consider the case of the Muthanga incident in Kerala (2003), where tribal activists demanding land rights were met with brutal police action. While the conflict stemmed from socio-economic grievances, it also revealed how superstitions about tribal communities being “cursed” or “backward” fueled police brutality and societal exclusion. Such beliefs dehumanize entire groups, justifying coercion and denying them equal protection under the law.

Superstitions also intersect with gender-based violence. In parts of Bihar and Jharkhand, widows and single women have been branded as “witches,” subjected to public humiliation, torture, or even murder. These accusations are often driven by property disputes or social envy, but they thrive because of a shared belief in the supernatural. Here, superstition becomes a tool to control, silence, and punish—directly trampling upon the right to equality and dignity enshrined in Articles 14 and 15.

Addressing this crisis requires more than awareness; it demands legal enforcement, education, and community-led change. Recognizing superstition as a driver of human rights abuses is the first step toward dismantling the structures that enable such violations to persist.

Case Studies: Real-World Examples of Superstitious Crimes

When we delve into the realm of superstition and related criminal activities, it's essential to understand the underlying factors that drive such behaviors. At its core, superstition is a belief in supernatural forces or events that are not based on reason or science. In India, for instance, the case of the witch-hunting practices in Assam serves as a stark reminder of the devastating consequences of unchecked superstition. The practice, which involves the brutal assault and sometimes murder of individuals accused of practicing witchcraft, is often fueled by a combination of factors including poverty, lack of education, and social inequality.

A notable example of this is the case of the Assam-based organization, the Assam Witch Hunters Welfare Association, which has been working tirelessly to eradicate witch-hunting practices in the region. Through their efforts, they have not only helped to raise awareness about the issue but also provided support and rehabilitation to victims of witch-hunting. This example highlights the importance of addressing the root causes of superstition, such as lack of education and economic empowerment, in order to prevent such crimes from occurring in the first place.

Some of the key factors that contribute to superstition-related crimes include:

• Lack of education and critical thinking skills
• Poverty and economic inequality
• Social and cultural norms that perpetuate superstition
• Lack of access to healthcare and mental health services

By examining real-world examples of superstition-related crimes, such as the witch-hunting practices in Assam, we can gain a deeper understanding of the complex factors that drive such behaviors and work towards developing effective solutions to prevent them. This includes promoting education and critical thinking skills, addressing poverty and economic inequality, and challenging social and cultural norms that perpetuate superstition.

Challenging Superstitions and Promoting Critical Thinking

Superstitions persist because they offer quick answers in uncertain times—our brains crave patterns, and when logic feels distant, we often lean on rituals for control. But what if we could turn that same instinct into a tool for curiosity instead? The shift begins with education: when students learn to question not just the world around them, but the stories they’ve inherited, they build a shield against fear-driven decisions. In India, the “Rationalist Movement” led by organizations like the Maharashtra Andhashraddha Nirmoolan Samiti (MANS) has shown how this works in real life. Founded by the late social reformer Narendra Dabholkar, MANS has spent decades running workshops in schools and villages, teaching people to test claims with evidence rather than accept them on blind faith. Their approach isn’t about dismissing beliefs outright—it’s about asking, “What proof supports this?” and “Could there be another explanation?” Over time, these small questions chip away at the idea that rituals alone can change fate, replacing helplessness with agency. Community development amplifies this effect. When local leaders, teachers, and parents model critical thinking—like verifying health advice before sharing it or debunking astrological predictions tied to elections—the ripple effect is powerful. Imagine a village where children, instead of fearing eclipses as omens, learn the science behind them and share that knowledge with their families. That’s not just education; it’s liberation. The goal isn’t to erase culture, but to reclaim it—to separate tradition from superstition, and to let reason guide us forward.

Key takeaways

• Superstition is an irrational belief that an object, action, or circumstance not logically related to a course of events influences its outcome.
• There are different types of superstitions, including irrational fears and unfounded beliefs.
• Superstitions arise from the human brain's evolutionary tendency to seek patterns and establish a sense of control over the unknown.
• Superstitious crimes are driven by a belief in the supernatural, occult practices, or black magic.
• Socio-cultural factors, such as poverty, inequality, and social exclusion, contribute to the perpetuation of superstitions.
• Superstitions can lead to human rights violations and criminal activities.
• Real-world examples of superstition-related crimes highlight the need for education and community development strategies to challenge superstitions and promote critical thinking.
• Challenging superstitions requires a nuanced approach that takes into account the complex social and cultural contexts in which they arise.

Test yourself

What is Superstition?

A superstition is an irrational belief that an object, action, or circumstance not logically related to a course of event influences its outcome.

What are the different types of superstitions?

There are various types of superstitions, including irrational fears and unfounded beliefs.

How do superstitions arise?

Superstitions arise from the human brain's evolutionary tendency to seek patterns and establish a sense of control over the unknown.

What are superstitious crimes?

Superstitious crimes are driven by a belief in the supernatural, occult practices, or black magic.

How do socio-cultural factors contribute to superstition?

Socio-cultural factors, such as poverty, inequality, and social exclusion, contribute to the perpetuation of superstitions.

How do superstitions lead to human rights violations?

Superstitions can lead to human rights violations and criminal activities.

What are some real-world examples of superstition-related crimes?

Real-world examples of superstition-related crimes highlight the need for education and community development strategies to challenge superstitions and promote critical thinking.

How can superstitions be challenged?

Challenging superstitions requires a nuanced approach that takes into account the complex social and cultural contexts in which they arise.